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THE  REFORMED  CHURCH  IN  AMERICA. 


ITS  ORIGIN, 
DEVELOPMENT  AND  CHARACTERISTICS. 


DAVID  D.  DEMAEEST,  D.  D., 

PROFESSOR    OF    PASTORAL    THEOLOGY    AND    SACRED    RHETORIC 

IN  THE  THEOLOGICAL  SEMINARY  AT 

NEW  BRUNSWICK,  N.  J. 


Fourth  Edition. 
Revised  and  Enlarged. 


New  York: 

BOARD  OF  PUBLICATION 

OF  THE 

REFORMED  CHURCH  IN  AMERICA. 
1889. 


COPYRIGHT,  1889, 

BY  THE 

BOARD  OF  PUBLICATION  OF  THE  REFORMED  CHURCH 

IN  AMERICA. 


PREFACE. 


In  the  winter  of  1853-4,  I  delivered  a  course  of 
lectures  on  the  History  and  Characteristics  of  tihe 
Reformed  Protestant  Dutch  Church  to  the  people  of  my 
charge,  in  the  City  of  Hudson,  New  York.  These 
lectures  were  afterwards,  by  invitation,  repeated  in  the 
Reformed  Dutch  church,  in  Wayne  Street,  Jersey  City, 
and  in  the  Second  Reformed  Dutch  Church  of  New 
Brunswick.  Their  publication  was  advised  and  asked 
for  by  many  on  the  ground  that  there  was  a  want  of, 
and  desire  for,  a  volume  which  should  present  in  a 
compact  and  accessible  form,  the  history  and  peculiari- 
ties of  this  Church,  to  be  circulated  among  its  families, 
placed  in  the  Sunday  school  libraries,  and  put  into  the 
hands  of  all  who  might  desire  the  information  which 
such  a  book  ought  to  contain.  The  Board  of  Publication 
issued  the  work  in  the  year  1856. 

Three  editions  have  been  published,  but  for  many 
years  the  book  has  been  out  of  print,  and  rarely  has  one 
who  desired  a  copy  been  able  to  obtain  it.  The  facts 
that  thirty -five  years  of  history  have  been  made  since 
the  book  was  written :  that  many  matters  of  interest 
then  unknown,  have  since  come  to  light :  and  that  there 
is  now  a  great  and  daily  increasing  interest  in  the  civil 
and  ecclesiastical  history  of  the  Netherlands,  as  well  as 
in  the  early  history  of  our  Church  in  this  country,  have 
induced  me  to  comply  with  the  request  of  the  Board  of 
Publication  to  prepare  a  new  edition,  in  which  the 
history  should  be  brought  down  to  the  present  time. 
The  work   has  been    entirely    rewritten,    though  the 


IV  PEEFACE. 

general  plan  has  been  retained  and  the  materials  have 
been  arranged  in  the  same  number  of  chapters.  The 
title  of  the  book  and  the  headings  of  the  chapters  have 
been  somewhat  changed. 

Inasmuch  as  the  rise  of  the  Church  in  the  Netherlands 
was  very  closely  connected  with  the  civil  history  of 
that  country,  the  first  two  chapters  seemed  to  be  neces- 
sary to  a  clear  understanding  of  the  ecclesiastical 
history.  In  fact,  no  one  can  understand  the  latter  with- 
out reading  the  works  of  Schiller,  Davies,  Prescott  and 
Motley,  or,  if  possible,  consulting  the  sources  from 
which  these  writers  have  drawn.  Our  readers  will  also 
do  well  to  consult  the  admirable  volume  on  the  Reformed 
Church  in  the  Netherlands  by  the  Rev.  M.  G.  Hansen, 
which  has  been  published  by  the  Board  of  Publication. 
Also,  one  who  would  more  fully  inform  himself  about 
the  early  history  of  the  Church  in  this  country,  will 
read  Brodhead's  History  of  New  York,  Mrs.  Lamb's 
History  of  the  City  of  New  York,  Gunn's  Life  of 
Livingston,  and  local  histories  and  pamphlets  which  are 
too  numerous  to  be  mentioned.  Above  all,  he  cannot 
pass  by  Corwin's  Manual  of  the  Reformed  Church  in 
America,  the  volume  of  Centennial  Discourses  published 
in  1874,  and  the  Centennial  Volume  of  the  Theological 
Seminary  at  New  Brunswick,  published  in  1885. 

Besides  these,  the  following  are  some  of  the  works 
that  have  been   consulted  in  preparing  this  volume. 

Acta  Synodi  Nationalis,  1620. 

Acts  and  Proceedings  of  the  General  Synod  of  the 
Reformed  Church  in  America,  16  vols. 

Altingii  Historia  de  Ecclesus  Palatinis,  1728. 

Brandt's  Historie  der  Reformatio,  Amsterdam,  1(571. 

Calder's  Memoirs  of  Episcopius,  New  York,  1837. 

Ccetus  and  Conferentie  journals  and  pamphlets. 

D  alton's  Johannes  a  Lasco,  Gotha,  1881. 


PREFACE.  V 

Ens,  J.  Kort  Historisch  Berigt  van  de  publieke 
Scliriften,  Utrecht,  1733. 

Glasius,  B.,  Geschiedenis  de  Nat.  Syn.  Dordrecht, 
1860. 

'sGravesande  200  jaarige  Gedachtenis  van  bet  Eerste 
Synode  Neder.  Kercken,  1769. 

Kerkelijke  Handboekje,  Delft,  1738. 

a  Lasco,  Opera,  Ed.  Kuyper,  Amsterdam,  1866. 

Le  Long,  I.,  Kort  Historisch  Verhaal  van  de  Eer- 
sten  Oorsprong  der  Ned.  Geref.  Kerken  onder  't  Cruis, 
Amsterdam,  1751. 

Manual  of  Missions,  New  York,  1877. 

Mensinga,  J.  A.  M.,  Verhandeling  over  de  Liturgische 
Schriften  der  Ned.  Hervormde  Kerk,  'sGravenhage, 
1851. 

Post- Acta  of  the  Synod  of  Dort,  Rotterdam,  1732. 

Pijper's,  Jan  Uytenbove,  Leiden,  1883. 

Schriften  der  Reinonstranten  en  Contra-remonstrant- 
en,  12  vols.,  1618. 

Scott's,  T.,  Synod  of  Dort,  Utica,  1831. 

Van  Iperen,  J.,  Kerkelijk  Historic  van  bet  Psahn-ge- 
zang,  1777. 

Van  Toorenenbergen,  J.  J.,  Eene  Bladzijde  nit  de  Ge- 
scbiedenis der  Nederlandsche  Geloofsbelijdenis,  'sGrav- 
enhage, 1861. 

Vinke,  H.  E.,  Libri  Symbolici  Ecclesi(e  Reform.  Ned- 
erland.     Utrecbt,  1846. 

The  writer  acknowledges  his  indebtedness  to  Mr. 
John  S.  Bussing  for  the  use  of  his  dies  for  printing 
the  illuminated  emblem  or  frontispiece,  and  for  his 
careful  and  interesting  description  of  it;  to  the  Rev. 
Dr.  J.  H.  Good,  of  Philadelphia,  for  the  use  of  the 
electrotype  plate  of  the  "  Synod  of  Dort,"  and  to  the 
Rev.  Dr.  E.  T.  Corwin  for  valuable  help  in  preparing 
the  work  for  the  press. 

This  book  is  one  of  outlines,  and  brevity  has  been 


Vi  PREFACE. 

constantly  studied  at  the  sacrifice  of  very  interesting 
matter.  It  is  hoped  that  the  little  volume  will  awaken  the 
gratitude  of  our  people  for  God's  gracious  dealings  with 
this  ancient  Church ;  will  cause  them  to  prize  their 
heritage  and  to  honor  the  memories  of  those  who  at  great 
cost  procured  and  transmitted  it;  and  will  stimulate 
them  to  imitation  of  their  loyalty  to  the  Head  of  the 
Church,  and  of  devotion  to  this  branch  of  it,  in  which, 
Uod  has  by  His  good  Providence  placed  them. 

New  Brunswick. 

June  26th,  1889. 


CONTENTS. 


I.  ORIGIN. 


I. 


PAGE. 

1-28 


The  Rise  of  the  Reformed  Church  in  the  Neth- 
erlands   

Description  and  early  history  of  the  country,  1 :  Introduction  of 
the  Reformation,  4 ;  Persecution,  7;  Spread  of  the  new  doc- 
trines, 12 ;  Reformed  religion  established,  18 ;  Independence 
declared,  19 ;  God's  hand  in  the  history,  24 


II. 

The  Settlement  of  Doctrine,  Polity  and  Wor- 
ship   29-43 

Position  of  the  republic ;  Maurice  and  Barneveldt,  29 ;  Origin  and 
progress  of  the  Arminian  controversy,  31;  Maurice  interposes, 
36 ;  The  Synod  of  Dort,  38 ;  Remonstrants  sentenced,  41 ; 
Remonstrants  recalled,  42. 


III. 

The  Planting  of  the  Church  in  America      .       .    44-56 

Settlement  of  New  Netherland.  44 ;  Religious  services,  46 ;  Rens- 
selaerswyck  settled ;  Megapolensis'  ministry,  48 ;  Church  on 
Long  Island,  50 ;  at  Esopus,  54 ;  Bergen  and  New  Amstel,  55 ; 
The  surrender  of  New  Amsterdam,  56. 

||.  DEVELOPMENT. 

IV. 

The  Development  of  the  Church  to  Final  Inde-      ■ 
pendence 5/ -82 

Slow  growth,  57 ;  Ministry  act,  59 ;  English  language  introduced 
in  public  worship,  61 ;  Dependence  on  Holland  for  ministers, 
66;  Coitus  formed,  6S ;  Controversy,  69;  Meier  and  Freling- 
huysen,  73;  Livingston  in  Holland,  75;  Plan  of  union,  76; 
Review  of  difficulties,  78 ;  Changes  made  by  the  revolutionary 
war,  80 ;  Livingston  elected  professor ;  Constitution  adopted, 
81. 


VU1  CONTENTS. 


Educational  Institutions,  Boards,  Missions      .     83-115 

Queen's  (Rutgers)  college,  chartered,  84 ;  The  theological  school 
85;  Agreement  between  the  Gen.  Synod  and  the  trustees,  86; 
Professorships  endowed,  88 ;  Death  and  character  of  Living- 
ston, 89;  Revival  of  the  college,  90;  Hertzog  hall,  94 ;  Work 
of  Rev.  Dr.  Cornell;  Benefactions  of  Messrs.  Suydam  and  Sa°-e 
96;  Mrs.  Bethune's  gift;  The  Vedder  lecture,  97;  Centennial 
anniversaries,  98  ;  Union  college,  99;  Hope  college  and  West- 
em  seminary,  100;  Northwestern  academy,  102;  Board  of 
education,  103 ;  Publication  j  Widows'  fund,  105 :  Disabled 
ministers' fund,  106;  Domestic  missions,  107;  Foreign  mis- 
sions, 111. 


III.  CHARACTERISTICS. 

VI. 

The  Doctrinal  Standards         .       .       .       .    "  .    11G-137 

Use  of  creeds,  116 ;  Three-fold  standards,  117 ;  History  and  analy- 
sis of  the  Belgic  Confession,  118 ;  Historv  and  analysis  of  the 
Heidelberg  Catechism,  122 ;  The  Compendium.  126;  Analysis 
of  the  Canons  of  Dort,  127;  Terms  of  communion,  131;  Re- 
marks on  the  doctrine,  134. 

VII. 

The  Liturgy,  Customs  and  Usages        .        .       .    138-170 

List  of  the  Forms,  138 ;  Position  of  the  Church  in  regard  to  Forms, 
140 ;  Churches  of  the  Reformation  had  liturgies,  142 ;  Origin 
and  history  of  our  liturgy,  143;  Order  ot  Worship  and  Cus- 
toms, 148;  Christian  education,  155;  The  service  of  song,  163; 
Feast  days,  166 ;  Funeral  services,  169. 

VIII. 
The  Government  \nd  Discipline  .       .       .    171-199 

Forms  of  church  government,  171 ;  Form  in  the  Netherlands,  174; 
in  America,  175  ;  Ministers,  177 :  Professors  of  Theology,  181 ; 
Elders,  182;  Deacons.  184;  Terms  of  office  limited,  185; 
Ecclesiastical  assemblies,  188;  Discipline,  193. 

IX. 
The  Conclusion 200-208 

Statistics  of  progress;  Secessions.  200;  Features  of  the  Church, 
202 ;  The  word  Dutch  removed  from  the  title,  204 ;  Plea  for 
loyalty,  206. 


THE    HISTORY 

OF  THE 


B*  JOHN  S.  BUSSING 


It  has  been  the  custom  during  many  centuries,  for 
families,  churches  and  states,  to  make  use  of  certain 
emblematic  devices  by  which  they  are  recognized  among 
themselves,  and  by  the  rest  of  the  world. 

These  emblems  were  first  displayed  on  seals,  medals, 
banners,  etc.,  and  in  the  times  of  the  Crusaders,  were 
used  as  badges  of  honor.  They  consisted  of  shield  and 
crest,  with  supporters  and  mottoes  often  added.  These 
symbols  have  a  value  from  the  incidents  which  led  to 
their  adoption,  and  are  calculated  to  awaken  sentiments 
of  respect  among  all  who  consider  their  derivation  and 
their  meaning. 

One  of  the  many  historic  reminders  of  the  fathers  in 
Holland,  of  which  the  Reformed  Church  in  America  is 
proud,  is  the  coat-of-arms  of  William  of  Orange.  In 
1568,  '*  William  the  Silent,"  Prince  of  Orange,  led  the 
cause  of  the  Reformation  against  the  Pope  and  Philip 
II.,  and  when,  in  1579,  the  Union  of  Utrecht  was  con- 
summated, the  "  Republic  of  the  Seven  United  Provin- 
ces in  Holland,"  was  formed,  and  William  of  Orange  was 
invited  to  become  its  leader.  Holland,  under  him, 
finally  gained  her  freedom,  and  the  churches  had  rest 
from  persecution.  It  was  therefore  only  natural  that 
those  connected  with  the  Dutch  Church  in  America 
should  select  as  their  escutcheon,  a  shield  used  by  one 


X  HISTORY   OP  THE   COAT-OF-ABMS. 

who  had  done  so  much  for  the  country  and  church  of 
their  forefathers^ 

The  earliest  record  of  the  shield  of  Orange  and  Nassau^ 
is  found  in  the  Medallic  History  of  the  Netherlands, 
published  in  Amsterdam,  1090,  by  Gerard  Van  Loon. 
On  a  medal  which  was  struck  by  Charles  V.,  in  1550, 
when  William  of  Orange  was  installed  in  the  Order  of 
the  Golden  Fleece,  there  is  embellished  the  arms  of  the 
Prince.  In  1 568,  another  medal,  oval  in  form,  appeared, 
which  also  bears  his  arms.  In  1607,  a  medal  was  struck 
on  the  occasion  of  the  marriage  of  his  eldest  son;  On 
this  his  arms  again  appear. 

Visitors  to  the  tomb  of  "  William  the  Silent "  in  the 
cathedral  at  Delft,  Holland,  may  see  this  shield  cut  in 
marble  and  beautifully  illuminated. 

It  is  also  interesting  to  note  that  in  the  Art  Museum 
in  Cincinnati,  there  is  a  Dutch  silver  collar  of  the  seven- 
teenth century ;  a  copy  of  one  in  the  Royal  Museum  at 
the  Hague,  on  which  is  engraved  the  shield  with  all 
the  quarterings  exactly  as  we  have  them  on  our  emblem. 

The  first  appearance  of  this  coat-of-arms  in  this 
country,  as  far  as  can  at  present  be  ascertained,  was  on 
the  fly-leaf  of  the  "  Magazine  of  the  Reformed  Dutch 
Church,"  which  was  issued  in  the  year  1826.  From  what 
source  that  imprint  was  copied  cannot  be  ascertained, 
as  no  reference  is  made  to  it  in  any  of  the  volumes  of 
the  magazine.  It  was  from  a  plain  wood  cut,  but  well 
executed  for  that  time.  The  engraver  appears  to  have 
made  an  error  in  ^dating  the  lions  in  the  fourth  quarter 
of  the  large  shield,  for  every  authority  gives  them  as 
passant  and  not  rampant.  The  pillars  which  support 
the  shield,  must  have  been  added  at  the  time  that  this 
began  to  be  used  as  an  ecclesiastical  emblem,  for  no 
mention  of  them  is  made  in  any  of  the  ancient  records. 
It  may  be  that  the  spires  which  surmount  the  pillars 


HISTORY  OF  THE   COAT-OF-AEM^.  XI 

and  point  to  the  stars,  were  intended  to  be  emblematic 
of  the  church  pointing  heavenward.  The  crown,  crest 
and  mantle  were  rudely  depicted  in  the  cut  with  which 
we  have  all  become  familiar.  As  they  here  appear  they 
conform  more  closely  to  the  original.  Both  the  mottoes 
are  now  placed  on  ribbons,  one  above  and  the  other 
below;  originally  they  did  not  belong  to  the  coat-of- 
arms,  but  as  they  have  been  so  long  associated  with  it 
they  have  properly  become  a  part  of  our  emblem. 

In  the  year  1839  the  Christian  Intelligencer  placed 
the  emblem  which  the  magazine  had  used,  at  the  head 
of  its  columns,  where  it  has  remained  ever  since,  and  it 
is  probable  that  all  the  dies  now  in  use  are  copies  of  one 
of  these.  Within  the  last  ten  years  it  has  come  into 
general  use  in  many  of  our  churches  and  Sunday  schools, 
being  printed  on  the  orders  of  services  at  the  Christmas 
and  Easter  Festivals,  and  in  some  cases  it  has  been 
engraved  on  gold  medals.  Several  churches  have  already 
given  it  a  place  of  honor;  some  on  stained  glass 
windows,  others  on  banners  and  tablets.  Among  them 
may  be  mentioned  churches  in  the  following  places,  viz. : 
Albany,  Syracuse,  Schenectady,  Athens,  Catskill,  Port 
Jervis,  Hackensack,  Newark. 

The  following  detailed  description  of  the  coat-of-arms 
was  mainly  taken  from  the  "  Centennial  of  the  Theologi- 
cal Seminary  of  the  Reformed  Church  in  America, 
1784-1884." 

The  various  armorial  bearings  on  the  shields,  origin- 
ate from  the  fact  that  the  Princes  of  Orange  were  also 
lords  of  other  principalities,  all  of  which  are  repre- 
sented in  this  emblem. 

The  first  quarter  of  the  large  shield  bears  the  arms 
of  Nassau,  the  capital  of  which  was  the  birthplace  of ■ 
William  the  Silent.    It  has  a  gold  lion  rampant,  on  a 
blue  field,  surrounded  by  seventeen  gold  billets  repre- 


XII  HISTORY  OP  THE  COAT-OP  -ARMS. 

senting,  it  is  said,  the  union  of  the  ten  states  of  the 
Netherlands  with  the  seven  states  of  Holland  under 
William.  The  second  quarter  represents  Katzenelnbo- 
gen  and  has  a  red  lion  rampant  gardant,  crowned,  on  a 
gold  field.  The  third  quarter  represents  Vianden  and 
has  a  red  field  banded  with  silver.  The  fourth  quarter 
has  tiwo  gold  lions  passant  gardant,  on  a  red  field,  and 
is  the  shield  of  Dietz. 

The  small  shield  is  also  quartered.  The  first  and 
fourth  quarters  bearing  diagonal  bands  of  gold  on  a  red 
shield  represent  the  principalities  of  Chalons.  The 
second  and  third  quarters,  with  a  blue  horn  or  bugle 
suspended  by  a  red  ribbon  on  a  gold  field,  that  of 
Orange.  These  martial  horns  symbolize  the  courageous 
leadership  of  those  who  took  up  arms  against  the  Moors 
and  Saracens. 

The  smallest  shield  is  that  of  Jane  of  Geneva,  who 
married  one  of  the  Princes  of  Orange.  It  is  divided  into 
nine  squares  or  panels,  five  of  which  have  gold,  and 
four  blue  fields. 

The  croicn  which  surmounts  the  shield  represents  the 
Emperor,  Charles  the  Great,  who,  while  sovereign  of 
the  Netherlands,  granted  them  imperial  privileges,  as 
also  the  right  of  carrying  the  imperial  crown  above  the 
coat-of-arms. 

On  a  coin  issued  at  Ghent  in  1 582,  appears  the  motto 
Nisi  Dominus  Frustra — u  Without  the  Lord  all  is  vain." 
The  Dutch  had  to  struggle  for  a  home  and  a  church, 
and  the  motto  fitly  expresses  their  deep  religious  con- 
victions, and  their  sincere  hope  in  God. 

The  motto  in.  Dutch — Eendracht  maakt  onacht — signi- 
fies, "  Union  makes  strength."  It  is  a  free  translation  of 
the  Latin  motto  of  the  "  Kepublic  of  the  Seven  United 
Provinces  of  Holland,"  and  was  the  rallying  cry  in  times 
of  despondency. 


HISTORY  OF  THE   COAT-OF-ARMS.  Xiil 

"The  genuineness  of  these  heraldic  devices,  the  stir- 
ring historical  associations  connected  with  the  shield  of 
William,  the  exalted  character  of  its  owner,  that  great 
leader  who  was  one  of  the  founders  alike  of  the  Dutch 
Republic  and  the  Reformed  Church,  and  the  motto  so 
full  of  earnest  inspiration,  justify  the  ready  acceptance 
and  sustained  popularity  of  this,  the  best  known  graphic 
symbol  of  the  Reformed  Church  in  America." 

CxTTIDE  FOR  ILLUMINATING. 

It  is  a  rule  in  Heraldry  that  certain  lines  indicate 
certain  colors.  One  may  therefore  readily  know  what 
color  to  employ  in  illuminating,  by  observing  the  follow- 
ing : — perpendicular  lines  indicate  red ;  horizontal  lines, 
blue ;  dot's,  gold  ;  a  plain  surface,  silver. 

The  coloring  of  the  ribbons  is  optional,  but  the  color- 
ing of  the  shield  and  crest  must  conform  to  given  rules. 
The  use  of  the  red  ribbon  at  the  top,  and  the  blue  at 
the  bottom  of  our  emblem,  has  become  so  general,  that 
these  color  lines  are  inserted  in  this  new  die 


NOTE.— From  the  Medallic  History  of  Holland, 
above  referred  to,  and  other  sources,  Rev.  Dr.  H.  C. 
McCook  prepared  his  historical  decorations  for  the 
Council  of  the  Reformed  Churches,  holding  the  Presby- 
terian order,  which  met  in  Philadelphia,  in  1880.  Subse- 
quently Rev.  Dr.  P.  D.  Van  Cleef  prepared  his  descrip- 
tion of  these  armorial  devices  for  the  Centennial  Volume 
of  the  New  Brunswick  Seminary,  1884.  See  Medallische 
Historie  der  Republic  von  Holland.  A  copy,  in  French, 
is  in  the  Philadelphia  Library ;  and  a  copy,  in  Dutch, 
is  owned  by  the  Hon.  Garret  D.  W.  Vroom,  of  Trenton, 
N.  J.  See,  also  Dr.  McCook's  Souvenir  of  the  Historical 
decorations,  1880 ;  and  Centennial  of  the  Theological 
Seminary  at  New  Brunswick,  1884.  D.  D.  D. 


I    83    ' 


]     DD 


3     3      8 


1       1      1 


10    11     12 


28 


11« 

JM 
J  18 


89 


6     5     4 


9      8     7 


80  |— —  | 
19  |  | 

■*  '  ' 

M  '  I 


26 


KEY  TO  THE  SYNOD  OF  DORT. 


In  the  following  explanation,  the  figures  in  brackets 
indicate  the  number,  in  each  case,  of  the  persons  who 
signed  the  proceedings  of  the  Synod  at  its  close  : 

1.  The  political  deputies  (15). 

2.  Their  secretary. 

->.  The  English  theologians  (5). 

4.  The  theologians  from  the  Palatinate  (3). 

5.  The  delegates  from  Hesse  Cassel  (4). 

3.  The  Swiss  theologians   (5). 

7.  The  Wedderaw  correspondents  (2). 

8.  The  theologians  from  Geneva  (2). 

9.  The  theologians  from  Bremen  (3)  and  Embden  (X). 
10.  The  Netherlands  Professors. 

ies  from  Gelderland  and  Zutphen  (4). 

ies  from  South  Holland  (5). 

ies  from  North  Holland  (5). 

ies  from  Zeeland  (5). 

ies  from  Utrecht  (2). 

ies  from  Friesland  (4). 

ies  from  Over-Yssel  (6). 

ies  from  Groningen  (6). 

ies  from  Drenthe  (2). 

20.  Delegates  from  Walloon  Churches  (6). 

21.  The  President,  Adsessors,  and  Scribes  (5). 

22.  Remonstrant   Professors   and    Ministers  who   had 
been  cited  to  appear  before  the  Synod. 

23.  The  fire-place,   having  a  large  fire  burning  in  it. 

24.  Windows. 

25.  Standing-space  for  spectators. 

26.  The  door. 


11. 

Deput 

12. 

Deput 

13. 

Deput 

14. 

Deput 

15. 

Deput 

16. 

Deput 

17. 

Deput 

IS. 

Deput 

19. 

Deput 

CHAPTEE  I. 

THE  RISE  OF  THE  REFORMED  CHURCH  IN  THE  NETHER- 

LANDS. 

The  Reformed  Church  of  the  Netherlands,  mother  of 
the  Reformed  Church  in  America,  was  born  amid  the 
storms  of  political  revolution,  and  was  trained  in  the 
school  of  oppression.  We  must  therefore  glance  at  the 
previous  history  of  the  land  of  her  birth. 

The  traveler,  who  at  the  present  day  visits  the  Nether- 
lands, sees  with  astonishment  what  energy,  economy, 
and  untiring  perseverance  have  accomplished.  Where 
now  are  seen  flourishing  cities,  waving  fields  of  corn, 
or  herds  of  cattle  grazing  on  the  green  pastures,  the 
sea  once  held  dominion,  and  is  now  restrained  from  reas- 
serting its  rights  only  by  the  immense  barriers  which 
the  people  have  raised  between  themselves  and  their 
enemy.  The  name  Holland  or  Hollowland  expresses 
the  nature  of  the  country,  as  scooped  out.  lying  lower 
than  the  sea.  In  their  contest  with  the  Spaniards,  the 
people  made  their  dykes  and  sluices  means  of  defense, 
and  thus  employed  their  old  enemy  as  an  ally  against 
the  new. 

At  the  earliest  period  to  which  we  can  go  back  by 
the  light  of  authentic  history,  the  marshes  and  islands 
at  the  mouths  of  the  Rhine,  Meuse,  and  Schelde  were 
occupied  by  barbarous  tribes,  of  whom  the  Batavi 
a  brave  and  warlike  people  were  the  most  prominent,, 
and  they  were  never  conquered  by  the  Romans  but 
became  their  most  efficient  allies.  In  due  time  the 
Roman  sceptre  was  broken,  and  the  hordes  of  barba- 


2  RISE  OF  THE  REFORMED  CHURCH 

rians  from  the  north  who  sacked  the  imperial  city  also 
overran  all  parts  of  the  empire.  The  Saxons,  Frisii, 
Franks  and  others  took  the  place  of  the  Batavi  who  now 
disappear  from  history. 

In  the  latter  part  of  the  seventh  century;  Christian- 
ity  was  introduced  into  West  Friesland,  now  North  Hol- 
land, by  Willibrod  a  Northumbrian  priest.  He  came 
by  invitation  of  Pepin  who  had  conquered  the  Fries- 
landers,  and  was  now  desirous  of  their  conversion  to 
Christianity.  He  was  chosen  because  of  the  similar- 
ity of  their  language  to  that  of  old  English.  After  him, 
Boniface,  who  also  was  an  English  monk,  and  who 
became  the  celebrated  missionary  bishop  of  Germany, 
visited  Friesland,  accompanied  by  a  large  body  of  clergy. 
After  having  baptized  thousands  of  the  people,  and 
founded  many  churches,  he  was  cruelly  murdered  at 
Dokkum.  By  the  introduction  of  the  Christian  religion 
the  foundations  of  civilization  and  freedom  were  laid. 

The  Netherlands  now  came  under  the  dominion  of 
the  Franks.  Charlemagne,  who  was  crowned  King  of 
the  Franks  in  76S,  and  Emperor  of  the  Bomans  in  800, 
died  at  Aix-la-Chapelle  in  814.  The  empire  which  he  had 
organized,  and  had  governed  with  great  energy,  fell  to 
pieces  after  his  death.  Divided  counsels  and  weakened 
authority  followed,  and  the  various  provinces  of  the 
Netherlands,  obliged  to  take  care  of  themselves,  were 
governed  by  counts  and  dukes  who  paid  homage  to  the 
emperors.* 

*  "  The  counts  at  this  time  were  officers  appointed  during 
pleasure  by  the  sovereigns  to  administer  justice,  and  superin- 
tend military  affairs  in  the  cities  and  provinces,  a  certain 
number  of  whom  were  placed  under  the  authority  of  one  duke. 
Many  of  the  dukes  and  counts  rendered  their  power  hereditary 
and  independent  under  the  successors  of  Charlemagne  in 
France  and  Germany."  Du  Cange  in  Comites  et  Duces  quoted 
in  Davies'  History  of  Holland  and  the  Dutch,  vol.  I,  p.  19. 


IN   THE  NETHERLANDS.  3 

These  counts  and  dukes  were  continually  involved  in 
wars,  and  the  provinces  were  often  torn  by  internal 
dissensions.  In  the  fifteenth  century  the  whole  of  the 
Netherlands  came  under  the  authority  of  one  lord  of 
the  soil,  Charles  the  Bold,  Duke  of  Burgundy,  whose 
daughter  Maria  married  Maximilian  of  Austria.  In 
this  way,  the  Netherlands  became  a  part  of  the  hered- 
itary possessions  of  the  House  of  Austria.  Their  son, 
Philip  the  Fair,  married  Joanna,  daughter  of  Ferdinand 
and  Isabella  of  Spain,  and  the  fruit  of  their  union  was 
the  celebrated  Charles  V.  hereditary  monarch  of  Spain, 
Austria,  the  Sicilies,  the  Spanish  possessions  in  Amer- 
ica, and  the  Netherlands.  Thus,  the  Netherlands  came 
under  the  yoke  of  Spain,  a  subjection  fraught  with  woes 
to  which  the  history  of  the  world  scarcely  presents  a 
parallel.  Charles  ascended  the  throne  of  Spain  in  1516, 
one  year  before  the  appearance  of  Luther  as  a  reformer, 
and  he  was  elected  Emperor  of  Germany  in  1510. 

There  is  very  much  in  the  history  of  the  Netherlands 
previous  to  the  Reformation  to  awaken  interest  and 
excite  admiration.  The  prosperity  of  the  Southern 
Netherlands  during  the  fourteenth  and  fifteenth  cen- 
turies was  remarkable.  As  we  now  walk  through  the 
quiet  streets  of  those  quaint  old  towns,  Bruges,  Ghent, 
and  Antwerp,  we  find  it  hard  to  realize  that  at  one  time 
they  were  the  marts  for  the  commerce  of  the  world, 
that  traders  from  all  countries  thronged  their  fairs, 
that  their  streets  were  crowded  with  the  thrifty  sons 
of  toil,  by  whom  the  most  beautiful  and  costly  fabrics 
were  wrought,  and  that  their  merchants  lived  in  princely 
luxury  which  was  a  marvel  to  the  rest  of  Europe. 

In  these  free  towns  (he  spirit  of  liberty  was  nour- 
ished, the  people  became  jealous  of  their  rights,  and 
often  broke  out  in  bold  resistance.  Ghent  was  regarded 
as  the  hot-bed  of  sedition,  and  the  burghers  of  Bruges 


4  RISE  OF  THE  REFORMED  CHURCH 

at  one  time  restrained  Maximilian  himself  of  his  lib- 
erty, until  he  had  made  concessions  demanded  by 
them. 

During  this  period  the  people  also  made  progress  in 
the  arts.  The  Dutch  and  Flemish  painters  became  cel- 
ebrated. It  is  claimed  that  the  art  of  printing  was  in- 
vented by  Lawrence  Koster,  of  Harlem,  in  1423.  Clas- 
sical studies  were  pursued  with  great  zeal  and  success 
among  them,  and  an  immense  impulse  was  given  to 
their  commerce  by  the  discovery  of  America  in  1492, 
and  also  of  a  new  route  to  the  East  Indies  by  doubling 
the  Cape  of  Good  Hope. 

Like  the  rest  of  Europe  this  country  was  lying  in  the 
darkness  and  under  the  curse  of  Popery.  God's  word 
was  hidden,  the  traditions  of  men  were  followed,  the 
cardinal  doctrines  of  the  Gospel  were  obscured,  and 
religion  thought  to  consist  in  the  worship  of  saints, 
adoration  of  relics,  and  observance  of  ceremonies ;  and 
whenever  a  faint  ray  of  light  appeared  it  was  speedily 
quenched. 

But  in  due  time  light  came  that  could  not  be  quenched. 
The  lamp  that  was  lighted  at  Glarus  and  Wittemberg 
was  brought  into  the  Netherlands.  The  writings  of 
Zwingli,  Luther  and  the  other  reformers  were  carried 
every  where  with  inconceivable  rapidity,  and  the  peo- 
ple eagerly  received  the  words  of  life.  But  as  England 
had  her  Wyckliffe,  and  Bohemia  her  Huss  and  Jerome, 
"  morning  stars  "  that  shone  before  the  rising  of  the 
sun  of  the  Reformation,  so  had  Holland  her  Wessel 
Gansevoort  and  Rudolf  Agricola,  natives  of  Groningen 
and  eminent  scholars,  who  in  the  latter  part  of  the  fif- 
teenth century,  fifty  years  before  Luther,  studied  the 
Scriptures  and  came  to  the  knowledge  of  the  doctrine 
of  justification  bjr  faith,  as  well  as  the  other  cardinal 
doctrines  of  the  gospel. 


IN  THE  NETHERLANDS.  3 

Gansevoort  or  Wesselius,  as  he  was  frequently  called, 
was  celebrated  for  his  attainments  in  theology.  He 
taught  at  Heidelberg,  Louvain,  Paris,  Rome,  and  finally 
settled  in  his  native  city  of  Groningen,  in  the  neighbor- 
hood of  which  was  a  celebrated  school  over  which  he 
exerted  great  influence  until  his  death  in  1489.  His 
views  of  evangelical  truth  were  clear,  and  he  denied 
many  of  the  doctrines  of  the  papacy,  such  as  the  author- 
ity of  tradition,  justification  by  works,  the  sacrifice 
of  the  mass,  priestly  absolution,  purgatory,  and  papal 
infallibility.  Luther  became  acquainted  with  the  writ- 
ings of  Wesselius  long  after  he  himself  had  reached 
the  gospel  foundation,  but  so  clearly  did  these  writing's 
contain  his  own  evangelical  views,  that  in  order  to  pre- 
vent his  enemies  from  using  this  fact  to  his  disadvan- 
tage, he  felt  called  upon  solemnly  to  declare  that  he  had 
not  until  then  had  knowledge  of  them,  and  that  he  was 
comforted  and  delighted  with  the  confirmation  of  his 
faith  afforded  by  them. 

Agricola  was  distinguished  for  his  attainments  in 
Greek  and  Latin  literature  and  in  various  sciences. 
He  spent  a  great  part  of  his  life  as  a  Professor  at  Hei- 
delberg, and  preceded  Erasmus  in  applying  the  knowl- 
edge of  Greek  to  the  critical  examination  of  the  New 
Testament.  In  theological  views  he  was  in  harmony 
with  his  friend  and  countryman  Wesselius.  The  seed 
sown  by  these  men  was  quickened  into  life  by  the  Refor- 
mation.* 

Erasmus,  the  eminent  scholar  of  Rotterdam,  by  his 
bold  exposures  of  the  corruptions  of  the  Church  and 
the  vices  of  the  clergy,  contributed  not  a  little  to  con- 
vince the  people  of  the  need  of  a  reformation.  He  at 
first  encouraged  the  work,  but  when  he  saw  that  days 

*Ullman's  Reformers  before  the  Reformation. 


C  RISE  OF  THE  REFORMED  CHURCH 

of  danger  were  approaching,  his  faith  and  courage 
failed  him.  "  Erasmus  would  have  purified  and  repaired 
the  venerable  fabric  of  the  Church  with  a  light  and  cau- 
tious touch,  fearful  lest  learning,  virtue,  and  religion 
should  be  buried  in  its  fall ;  while  Luther  struck  at  the 
tottering  ruin  with  a  bold  and  reckless  hand,  confident 
that  a  new  and  more  beautiful  temple  would  rise  from 
its  ashes."  * 

The  gospel  was  extensively  received,  the  Bible  was 
accepted  by  very  many  as  the  only  rule  of  faith,  and 
the  spread  of  evangelical  doctrine  was  astonishingly 
rapid.  But  now  began  a  mighty  and  protracted  con- 
test for  freedom  of  conscience.  A  people  who  had  been 
long  accustomed  to  watch  and  fight  for  their  civil 
rights  might  well  be  expected  to  contend  for  religious 
liberty.  There  was  a  call  to  it,  for  popery  was  ready 
to  meet  them  with  her  favorite  argument  of  persecu- 
tion. 

Charles,  though  not  of  a  cruel  temper,  was  devoted 
to  the  papal  see,  and  was  ready  to  use  his  power  for  the 
maintenance  of  its  dominion  over  the  minds  and  con- 
sciences of  his  subjects.  Thinking  himself  called  to 
root  out  the  growing  heresy,  he  did  in  his  hereditary 
dominions  of  the  Netherlands  where  he  was  free  to 
act,  what  he  could  not  do  in  Germany  where  he  was 
trammeled  by  the  Protestant  princes.  With  promptness 
worthy  of  a  better  cause,  he  began  as  early  as  1521, 
to  issue,  the  most  severe  edicts  against  his  Protestant 
subjects  in  the  Netherlands. 

"  By  these,  the  reading  of  the  Evangelists  and  Apos- 
tles, all  open  or  secret  meetings  to  which  religion  gave 
its  name  in  ever  so  slight  a  degree,  all  conversations  on 
the  subject  at  home  or  at  the  table  were  forbidden 

*Davies,  Holland  and  the  Dutch,  Vol.  I.,  p.  355. 


IN   THE  NETHERLANDS.  7 

under  severe  penalties.  In  every  province  special  courts 
of  judicature  were  established  to  watch  over  the  exe- 
cution of  the  edicts.  Whoever  held  these  erroneous 
opinions  was  to  forfeit  his  office  without  regard  to  his 
rank.  Whoever  should  be  convicted  of  diffusing  heret- 
ical doctrines,  or  even  of  simply  attending  the  secret 
meetings  of  the  Reformers,  was  to  be  condemned  to 
death  ;  and  if  a  male,  to  be  executed  by  the  sword ;  if  a 
female,  to  be  buried  alive.  Backsliding  heretics  were 
to  be  committed  to  the  flames.  Not  even  the  recanta- 
tion of  the  offender  could  annul  these  appalling  senten- 
ces. Whoever  abjured  his  errors  gained  nothing  by 
his  apostasy  but  at  furthest  a  milder  kind  of  death."  * 

These  edicts  were  unrelentingly  executed  during 
the  reign  of  Charles  by  inquisitors  appointed  for  the 
purpose,  and  tens  of  thousands  suffered  death,  although 
these  ministers  of  cruelty  were  greatly  impeded  in  their 
work  by  the  political  institutions  of  the  country  and 
the  independent  spirit  of   the   people. 

Notwithstanding  these  cruelties,  Charles  was  always 
popular  in  the  Netherlands.  He  was  a  native  of  the 
country,  spoke  the  language  of  the  people,  preferred 
their  free  manners  to  the  reserve  of  the  Spaniards,  con- 
ferred office  on  natives,  and  was  courteous  in  his  inter- 
course with  his  subjects.  "While  his  armies  trod  down 
their  corn  fields,  while  his  rapacious  imposts  diminished 
their  property,  while  his  governors  oppressed,  his  exe- 
cutioners slaughtered,  he  secured  their  hearts  by  a 
friendly  demeanor." t 

In  the  year  1555  occurred  one  of  the  most  remark- 
able events  of  modern  history,  the  voluntary  abdication 
Of  Charles  V.    Enfeebled  by  disease,  tired  of  the  cares 

♦"Schiller's  Revolt  of  the  Netherlands,  p.  44. 
t  Schiller's  Revolt,  p.  46. 


8  RISE  OF  THE  REFORMED  CHURCH 

of  Empire,  and  sick  of  its  hollow  splendors,  a  disap- 
pointed and  dejected  man,  he  resigned  his  crown,  and 
retired  to  the  monastery  of  Yuste  in  Spain  to  spend 
the  remainder  of  his  days  in  seclusion  from  the  world. 
What  a  commentary  on  earthly  glory  !  He  had  sown 
the  wind  and  reaped  the  whirlwind.  Never  did  a  prince 
abuse  such  splendid  opportunities  for  doing  good  to  his 
subjects  and  to  the  world.  How  different  would  have 
been  the  course  of  events  if  Charles  had  favored  or 
even   tolerated  the  Reformation. 

In  a  solemn  convention  at  Brussels,  Charles  placed  the 
sovereignty  of  the  Netherlands  in  the  hands  of  his  son 
Philip,  with  the  earnest  desire  and  fond  hope  that  the 
affection  of  the  people  for  the  father  might  be  trans- 
ferred to  the  son.  Philip  on  his  part  took  a  solemn  oath 
to  respect  the  constitution  of  the  states,  the  liberties, 
customs  and  usages  of  the  people.* 

In  the  character  of  Philip  we  find  scarcely  a  single 
pleasing  feature.  He  was  a  proud,  gloomy  bigot,  reserv- 
ed, cruel,  revengeful.  A  Spaniard  by  birth,  and  edu- 
cated by  Spanish  priests,  he  had  nothing  of  the  special 
attachment  of  his  father  to  the  people  or  country  of  the 
Netherlands.  He  had  large  ideas  of  authorit}-,  little  gen- 
erosity and  no  sympathy  with  the  common  people.  Much 
as  the  states  had  suffered  under  Charles,  they  looked 
with  dread  to  the  assumption  of  power  by  his  successor ; 
for  in  his  dark  and  gloomy  visage  they  read  at  once 
of  designs  against  their  liberties,  and  they  read  cor- 
rectly, t  So  far  from  profiting  by  the  failure  of  his 
father's  measures  of  persecution,  he  resolved  to  adopt 
them,  and  to  prosecute  them  more  vigorously,  like  the 
foolish  Rehoboam  who  said  to  the  people  on  his  acces-, 

♦Prescott's  Philip  II.  Vol.  I.,  p.  12. 

t  Schiller,    p.    47. 


IN   THE  NETHERLANDS.  9 

sion  to  the  throne,  "  My  father  made  your  yoke  heavy, 
and  I  will  add  to  your  yoke ;  my  father  also  chastised 
you  with  whips,  but  I  will  chastise  you  with  scor- 
pions." * 

It  was  his  settled  determination  at  all  hazards  to  root 
out  the  Protestant  faith  from  his  dominions,  being,  as 
he  said,  more  willing  to  be  without  subjects  than  to  be 
a  king  of  heretics.  He  violated  his  oath,  broke  every 
pledge,  and  continually  planned  new  measures  of 
greater  severity. 

Philip  left  the  Netherlands  in  1559  and  committed  the 
government  to  his  sister  Margaret,  Duchess  of  Parma. 
He  was  anxious  to  introduce  the  Spanish  Inquisition, 
but  knowing  that  such  a  measure  would  produce  an 
immediate  and  universal  rebellion,  he  satisfied  himself 
with  obtaining  a  remodeling  of  the  Church,  by  forming 
thirteen  new  bishoprics,  which  were  under  his  con- 
trol, and  which  he  filled  with  men  who  were  ready  to  do 
his  pleasure. 

It  was  claimed  that  the  interests  of  the  Church 
required  this  measure,  for  hitherto  there  had  been  only 
four  bishoprics  in  the  whole  country.  But  the  people 
understood  the  intent  of  this  measure,  and  they  saw  in 
it  a  serious  encroachment  on  their  liberties ;  for  all  these 
new  ecclesiastics,  were  to  be  clothed  with  inquisitorial 
powers,  and  to  be  entitled  to  seats  in  the  Assemblies  of 
the  States,  where  they  would  act  of  course,  not  : 
friends  of  the  people,  but  as  servants  of  the  king. 
Chief  among  these  was  Cardinal  Granvelle,  a  man  of 
extraordinary  abilities  and  unbounded  and  unscrupu- 
lous ambition,  who  was  made  archbishop  of  Mechlin, 
primate  of  the  Netherlands  and  chief  counselor  of  the 
regent. 

*1.   Kings,  xii :  14. 


10  RISE  OF  THE  REFORMED  CHURCH 

The  work  of  persecution  now  received  a  fresh 
impulse ;  the  officers  of  the  dreaded  tribunal  were 
everywhere  at  work,  and  tempting  rewards  were  offered 
for  the  betrayal  and  apprehension  of  the  so-called  here- 
tics. Yet  the  gospel  spread  rapidly,  there  was  an 
enthusiasm  for  martyrdom,  and  many  went  to  the  stake 
singing  psalms  of  praise  in  which  the  multitude  joined. 

The  various  encroachments  that  were  constantly  made 
upon  the  liberties  of  the  country  filled  the  minds  of  the 
nobles,  Catholic  and  Protestant  alike,  with  serious 
alarm.  Some  who  were  in  the  council  of  the  regent 
remonstrated,  and  letters  and  embassies  were  sent  to 
Fhilip,  but  all  to  no  purpose.  At  last  a  large  number, 
chiefly  of  the  lower  nobility,  bound  themselves  bjr  a 
solemn  oath  to  protect  one  another  against  the  Inquisi- 
tion. A  body  of  two  hundred  or  more  proceeded  to 
Brussels  to  present  a  petition  to  the  regent,  in  which, 
while  they  made  the  most  emphatic  professions  of  loy- 
alty, they  asked  relief  for  their  bleeding  country  by 
the  suppression  of  the  Inquisition,  and  the  repeal  of  all 
oppressive  edicts  on  the  subject  of  religion.  As  they 
came  on  foot  with  their  petition,  the  Count  of  Barlai- 
niont  whispered  in  the  ear  of  the  regent,  who  seemed 
somewhat  disconcerted,  that  "  they  were  nothing  but  a 
crowd  of  beggars.''  This  title,  applied  to  them  in  deri- 
sion, they  adopted  and  proclaimed  themselves  the  "  Con- 
federacy of  the  Gueux."  * 

The  formation  of  this  league  filled  the  regent  with 
alarm  and  greatly  encouraged  the  holders  of  evangel- 
ical truth.  They  were  emboldened  to  profess  their  opin- 
ions and  to  perform  their  worship  more  openly.  In 
some  places  the  mob,  urged  by  fanatical  zeal,  broke  into 
the  churches   and   threw   down   pictures,   images,  and 

*Davies,'  vol.  I.,  p.  522.— Gueux,  French  for  beggar.— Pres- 
ent's Philip  II,  Vol  Ii.,  p.  12. 


IN   THE  NETHERLANDS.  11 

altars.  In  Flanders  alone,  four  hundred  churches  were 
despoiled  in  a  fortnight.  This  resort  to  violence  was 
unjustifiable,  was  by  no  means  encouraged  by  the  con- 
federate nobles,  nor  by  the  leading  advocates  of  the 
evangelical  doctrines ;  but  it  afforded  Philip  a  pretext 
for  the  introduction  of  new  and  still  more  severe  meas- 
ures. 

Divided  counsels,  lack  of  means,  and  dissensions 
among  the  nobles  artfully  fomented  by  the  government, 
interfered  much  with  the  efficiency  of  the  league ;  and 
many  of  the  Catholic  members  left  it  when  they  saw  the 
excesses  of  the  image  breakers,  and  after  a  series  of 
reverses  in  the  civil  war  that  ensued,  it  was  broken  up. 
But  though  temporary  and  unsuccessful,  this  league  had 
a  powerful  influence  on  the  affairs  of  the  Netherlands. 
In  1572,  when  the  Duke  of  Alva  was  in  power,  William 
van  de  Mark  in  command  of  a  fleet  of  twenty- four  ves- 
sels, being  refused  permission  to  enter  the  ports  of  Den- 
mark or  Sweden,  turned  to  England  as  his  only 
resource  ;  but  Elizabeth,  menaced  by  Philip  in  case  pro- 
tection should  be  afforded  to  the  Gueux,  refused  to  har- 
bor him  and  his  fleet.  Driven  to  desperation  they 
sailed  for  the  Texel,  with  the  intent  of  attacking  the 
Spanish  ships  of  war  lying  there,  but  being  forced  by 
the  weather  to  enter  the  Meuse,  they  took  possession  of 
the  town  of  Bril  at  the  mouth.  This  was  the  beginning 
of  open  hostilities  and  it  encouraged  resistance  in  vari- 
ous parts  of  the  country.* 

The  evangelicals  were  meanwhile,  fast  tending  to  effi- 
cient Church  organization.    For  many  years,  they  were 

♦Davies,'  Vol.  I.,  p.  577.— Bril  is  the  Dutch  for  spectacles. 
Hence  the  jeu-de-inot : 

"De  Eerste  dach  von  April 
Verloor  Du2  d'Alva  zynen  Bril." 


12  EISE  OF  THE  REFORMED  CHURCH 

compelled  to  worship  secretly,  and  they  called  them- 
selves "  Der  Nedeiiandsehe  kercken  die  onder't  Cruis 
sitten." — The  churches  of  the  Netherlands  which  sit 
under  the  Cross."  The  confession  of  faith  composed 
by  Guido  de  Bres  in  1559  was  published  in  1561,  was 
adopted  by  the  Synod  of  Antwerp  in  15150,  and  by  that  of 
Wesel  in  15(38.  It  was  modeled  after  the  confession  of 
the  Reformed  Church  of  France,  contained  thirty-seven 
articles,  and  is  one  of  the  standards  of  doctrine  of  the 
Church  in  America  at  the  present  day. 

Perhaps  nothing  tended  more  to  the  spread  of  the 
Reformation  than  public  field-preaching,  which  was 
begun  almost  simultaneously  in  the  southern  and  north- 
ern provinces ;  in  the  former  by  Herman  Stryker  to  a 
congregation  of  some  thousands  in  a  field  near  Ghent; 
in  the  latter  by  Jan  Arentsen  near  the  City  of  Hoorn. 
These  examples  were  speedily  followed  in  all  parts  of 
the  country  and  multitudes  every  where  assembled  to 
listen  to  the  popular  stirring  eloquence  of  the  preach- 
ers. On  these  occasions  infants  were  presented  for 
baptism,  the  marriage  ceremony  was  performed,  col- 
lections for  the  poor  were  madej  and  the  Psalms,  which 
had  just  been  translated  into  Low  Dutch  were  sung  with 
enthusiasm  by  the  vast  congregations.* 

Three  pastors  were  about  this  time  set  over  the 
Church  of  Amsterdam,  Jan  Arentsen,  Peter  Gabriel 
and  Nicholas  Scheltius,  men  of  zeal,  self-denial,  simple 
manners  and  greatly  endeared  to  the  flock.  Deacons 
and  deaconesses  were  appointed  at  the  same  time  to 
administer  alms  without  distinction  of  persons.t  It 
is  probable  that  many  churches  were  secretly  formed 

♦Schiller,  q,  174.  Prescott,  Vol.  II.,  p.  22,  Brandt's  Ref. 
ormation,  Vol.  I.,  p.  172. 

tLe  Long  Reformatie  en  Amsterdam  p.  531    ; 


IN   THE  NETHEKLAKDS.  13 

on  the  Genevan  Presbyterian  model,  for  in  1559  rewards 
were  offered  for  the  apprehension  of  a  minister,  elder, 
or  deacon;  and  in  15GS  the  representatives  of  these 
churches  met  in  Synod  at  Wesel  on  the  Rhine  because 
unable  to  do  so  safely  in  the  Netherlands,  and  there  they 
provisionally  adopted  rules  of  Church  government  and 
order. 

The  cup  of  misery  for  the  Netherlands  was  not  yet 
full.  Philip  exasperated  by  the  conduct  of  the  nobles, 
enraged  by  the  obstinacy  of  the  people,  mortified  by 
the  failure  of  all  his  measures  to  extirpate  heresy,  and 
driven  to  desperation,  forced  the  publication  of  the 
decrees  of  the  Council  of  Trent,  and  determined  that 
the  extremest  measures  of  persecution  should  be  vig- 
orously employed.  He  had  hitherto  feared  to  send  a 
Spanish  army  ;  but  it  now  came  composed  of  10,000  men 
headed  by  that  monster  of  cruelty  the  Duke  of  Alva, 
who  appeared  to  the  terror  of  the  country  in  1507  and 
unfortunately,  just  at  the  time  when  through  the  decided 
measures  of  the  regent,  quiet  seemed  to  have  been 
restored.  He  immediately  established  a  court  of  twelve 
members  which  he  called  the  "  Council  of  Tumults" 
from  its  professed  design  to  bring  to  justice  those  who 
had  created  disturbances ;  but  the  people  more  appro- 
priately called  it  the  "  Council  of  Blood."  By  this  court 
of  which  the  cruel  Vargas  was  the  leading  member, 
the  most  horrible  atrocities  were  committed.  The 
Counts  Egmond  and  Hoorn  were  entrapped,  insulted 
with  a  mock  trial,  and  beheaded  in  the  market  place  at 
Brussels.  Death  was  decreed  against  all  who  had 
signed  the  petition  against  the  Inquisition,  all  who  had 
been  in  any  way  connected  with  the  image-breakers, 
all  who  had  heard  a  sermon,  sung  a  psalm,  or  given 
lodging  to  a  heretical  preacher.  Every  refinement  of 
torture  was  used,  and  it  was  the  boast  of  Alva  that  in 


14  RISE  OF  THE  REFORMED  CHURCH 

the  space  of  seven  years,  no  less  than  eighteen  thousand 
persons  had  perished  b}r  the  hands  of  the  executioner 
beside  those  who  had  fallen  in  battle.  One  hundred 
thousand  houses  were  deserted,  their  inmates  having 
lied  for  refuge  to  other  nations.  Very  many  of  these 
refugees  found  their  way  to  England  and  introduced 
into  that  country  the  useful  manufactures  in  which 
they  had  been  engaged  in  their  own  land. 

This  darkest  hour  of  the  night  heralded  the  morn- 
ing. William  of  Orange  was  God's  chosen  instrument 
for  the  deliverance  of  this  oppressed  people. 

He  was  born  at  Dillenburg  in  Germany,  was  sent 
when  eleven  years  of  age  to  the  court  of  Maria  of 
Hungary,  was  taken  into  the  confidence  of  Charles  V., 
and  when  a  mere  youth  was  put  in  command  of  an 
army  against  France.  On  Philip's  accession  to  the 
throne  he  stood  at  the  head  of  the  nobility  of  the 
^Netherlands,  and  was  made  stadtholder  of  Holland, 
Zealand,  and  Utrecht,  and  also  one  of  the  counselors 
of  the  regent  Margaret  on  the  departure  of  Philip  to 
Spain.*    He  remained  in  the  council  as  long  as  he  could, 

*The  Stadtholder  was  Captain-geneval  and  Admiral  of  the 
land  and  naval  forces  of  the  Republic.  His  dignity  was 
originally  not  hereditary,  but  elective  by  the  provinces.  Dur- 
ing war  he  disposed  of  all  military  grades,  and  conducted  all 
military  operations  as  General-in-chief.  The  Stadtholder  be- 
ing at  the  same  time,  Admiral  of  the  naval  forces  of  the  Re- 
public, the  commanders  of  the  separate  fleets  were  called 
Lieutenant-admirals.  The  Stadtholder  might  at  any  time 
enter  the  hall  of  the  States  General  and  propose  public  meas- 
ures, but  he  had  no  vote  and  no  right  to  deliberate.  During 
his  presence  debate  was  suspended  ;  and  when  the  object  of 
his  visit  was  attained,  he  left  the  assembly.  After  William 
I,  the  dignity  of  Stadtholder  was  continued  by  successive 
elections  in  the  family  of  the  Prince  of  Orange  until  1672, 
when  William  III.  procured  it  to  be  made  hereditary."— Brod- 
head's  History  of  New  York,  Vol.  I.,  p.  450. 


US   THE  NETHERLANDS.  15 

speaking  often  boldly  and  faithfully  against  the  oppres- 
sive measures  that  were  pursued,  until  a  little  before 
the  arrival  of  Alva  he  was  compelled  by  the  arbitrary 
demands  of  the  regent  to  resign  his  position.  He  retired 
to  his  hereditary  possessions  in  Germany,  and  with  an 
anxious  mind  watched  the  progress  of  affairs  in  the 
Netherlands,  while  many  exiles  gathered  around  him 
and  entreated  him  to  interpose  for  me  suffering  country. 
At  last  he  consented,  enlisting  his  four  brothers  in  the 
cause.  At  his  and  their  own  expense  chiefly,  an  army 
was  raised  and  the  contest  with  Alva  began.  The  north- 
ern provinces  at  once  rallied  around  William  who  gained 
so  many  advantages  that  Alva  resigned  his  office  and 
left  the  country  in  1573. 

William  was  called  "  the  silent,"  not  on  account  of 
a  taciturn  disposition,  but  because  when  the  king  of 
France  revealed  to  him  that  he  had  agreed  with  the 
king  of  Spain  that  all  the  Protestants  in  the  country 
should  be  destroyed,  he  maintained  silence,  kept  his  own 
counsel,  and  formed  his  plans  for  service  and  sacrifice 
for  his  country.  He  was  as  able  to  read  the  thoughts 
and  plans  of  others  as  he  was  to  conceal  his  own.  He 
has  been  accused  of  selfish  and  ambitious  aims,  but  how 
can  the  genuineness  of  his  patriotism  be  questioned  if 
we  judge  him  by  his  works  and  sacrifices  ?  He  was 
opposed  to  all  violent,  revolutionary  measures,  hoping 
through  petition  to  obtain  a  just  administration  of 
affairs,  and  he  resorted  to  arms  only  when  nothing  else 
remained  to  be  done  ;  but  then  he  was  ready  to  sacrifice 
his  all.  His  uncommon  sagacity,  wisdom,  caution,  per- 
serverance  and  steadfast  devotion  to  the  cause  of  civil 
liberty  none  can  deny,  nor  question  his  rightful  claim 
to  the  title  given  him  by  a  grateful  people  of  "  Father 
of  their  Fatherland." 

He  was  taught  the  Protestant  faith  in  his  childhood. 


36  RISE  OF  THE  REFORMED  CHURCH 

but  when  lie  became  an  attendant  at  courts,  he  was 
trained  in  and  he  conformed  to  the  Romish  or  Court 
religion.  On  his  retirement  to  Germany  he  made  the 
subject  of  religion  one  of  special  study  and  returned 
to  the  faith  of  the  Reformation.*  Whether  that  faith 
was  embraced  with  the  understanding  merely,  or  with 
the  heart  also,  is  known  only  to  God,  though  we  cannot 
but  hope  that  divine  grace  had  entered  the  heart  of  one 
who  after  the  loss  of  three  brothers  could  write  to  the 
sole  remaining  one  as  follows :  "  On  account  of  my 
grief,  I  scarcely  know  what  to  do.  Notwithstanding, 
we  must  always  acquiesce  in  God's  will,  trusting  in  the 
Providence  of  Him  who  has  given  the  blood  of  His  own 
Son  for  the  benefit  of  His  Church,  and  believing  that 
He  will  do  nothing  but  what  shall  in  the  end  be  for 
His  own  glory,  and  the  establishment  of  the  Church. 
Although  to  the  world  it  may  seem  impossible,  and 
although  we  should  all  return,  and  the  people  all  perish, 
yet  we  may  be  sure  that  God  will  always  see  to  His 
own  cause."t 

Is  it  strange  that  a  people  who  had  such  a  leader 
manifested  extraordinary  courage  and  endurance  ?  For 
examples  of  their  spirit  we  need  only  refer  to  the  sieges 
of  Harlem,  Alkmaar  and  Leyden,  in  defense  of  which 
cities  the  women  and  children  stood  side  by  side  with 
the  men.  When  the  people  of  Leyden,  mad  with 
hunger,  demanded  of  one  of  the  burgomasters,|  Peter 
Yanderwerf,  that  he  should  give  them  food  or  treat  for 
the  surrender  of  the  city,  he  replied:  "I  have  made 
an  oath,  which,  by  the  help  of  God,  I  will  keep,  that 

*M.  Groen's  "  Kort  Overzigt,"  p.  38. 

tPrescott's  rhilip  II.,  Vol.  II.,  pp.  93,  1,27. 

J  "To  the  burgomasters  was  committed  the  care  of  the 
police  and  the  ammunition,  of  the  public  peace,  and  of  cleans- 
ing and  victualling  the  town."— Davies,  Vol.  I.,  p.  77. 


IN  THE  NETHERLANDS.  17 

I  will  never  yield  to  the  Spaniard.  Bread,  as  you  well 
know,  I  have  none ;  but  if  my  death  can  serve  you, 
slay  me,  cut  my  body  into  morsels,  and  divide  it  amongst 
you."  The  burghers,*  called  to  the  enemy  from  the  walls. 
"You  found  all  your  arguments  on  the  misery  and 
famine  that  threaten  us ;  you  say  that  we  are  eaters 
of  dogs  and  cats :  know  that  when  this  food  shall  fail 
us,  we  have  each  a  left  arm  which  we  will  eat  while 
we  preserve  our  right  to  drive  the  tyrant  and  his  blood- 
thirsty bands  from  our  walls ;  and  if  God  shall,  as  we 
have  justly  merited,  deliver  us  into  your  hands,  we  will 
ourselves  set  fire  to  our  city  rather  than  become  your 
slaves."t  The  dykes  were  cut,  and  relief  came  over  the 
waters  to  the  starving  people  after  they  had  endured 
the  siege  five  months.  The  Prince  of  Orange  wishing 
to  reward  them  for  their  bravery,  offered  to  give  them 
an  annual  fair  or  a  university  as  they  might  prefer,  and 
they  immediately  chose  the  latter,  and  so  the  famous 
university  of  Leyden  originated. 

When  the  states  took  up  arms  against  Alva  they  had 
no  idea  ef  throwing  off  the  yoke  of  Spain.|  In  a  petition 
to  the  king  they  said :  "  Since  they,  ( the  dnke  and  his 
creatures)  take  pleasure  in  our  death,  and  think  it  their 

*"  Burgliership  was  generally  obtained  by  the  payment  of 
a  sum  of  money,  and  the  registry  of  the  citizen's  name  upon 
the  roll  of  burghers.  It  was  hereditary.  It  could  pass  by 
marriage,  and  it  could  be  acquired  by  females  as  well  as  by 
males.  Foreigners  also,  after  a  year's  probation  could  become 
burghers.  The  burgher-tight  gave  to  the  citizen  freedom 
of  trade,  exemption  from  tolls,  special  privileges  and  favors 
in  prosecutions,  and  an  exclusive  eligibility  to  municipal 
office.— Brodhead's  New  York.  Vol.  I.  p.  -153. 

tDavies,  Vol.  II.,  p.  12. 

tThe  legislative  assembly  of  each  province  was  called  "  the' 
States"  of  that  province.  The  States  General  was  composed 
of   deputies  from  the  provinces. 


18  RISE  OF  THE  REFORMED  CHURCH 

interest  to  be  our  murderers,  we  will  much  rather  die 
an  honorable  death  for  the  liberties  and  welfare  of  our 
dear  country  than  submit  to  be  trampled  under  foot  by 
insolent  foreigners,  who  have  always  hated  or  envied 
us.  By  so  doing  we  shall  at  least  transmit  to  our  pos- 
terity this  fame  and  reputation,  that  their  ancestors 
scorned  to  be  slaves  to  a  Spanish  Inquisition,  and  there- 
fore made  no  scruple  of  redeeming  a  scandalous  life  by 
an  honorable  death.  We  contend  for  nothing  less  than 
freedom  of  conscience,  our  wives  and  children,  our  lives 
and  fortunes.  We  do  not  desire  to  be  discharged  from 
our  allegiance  to  your  Majesty,  but  only  that  our  con- 
science may  be  preserved  free  before  the  Lord  our  God, 
that  we  may  be  permitted  to  hear  His  holy  word,  and 
walk  in  His  commandments,  so  that  we  may  be  able  to 
give  an  account  of  our  souls  to  the  Supreme  Judge  at 
the  last  day."* 

But  Providence  led  the  people  to  freedom  by  a  way 
that  they  had  not  devised.  In  1572  an  assembly  of  the 
states  was  held  at  Dordrecht  by  which  William  was 
proclaimed  stadtholder  of  Holland,  Zealand,  Friesland 
and  Utrecht.  The  states  of  Holland  at  the  same  time 
felt  compelled  for  their  own  safety  to  expel  the  Roman- 
ists from  the  churches  and  to  establish  the  Reformed 
religion.  This  measure  was  carried  with  some  diffi- 
culty, but  it  was  felt  to  be  necessary  inasmuch  as  the 
ecclesiastics  were  the  sworn  friends  of  Spain.  They, 
however,  did  not,  forgetting  their  own  struggles  for 
freedom  of  conscience,  proceed  to  persecute  the  Roman- 
ists, but  decreed  that  "  not  only  all  religions  ought  to 
be  tolerated,  but  that  all  restraint  in  matters  of  religion 
was  as  detestable  as  the  Inquisition  itself. 

♦Magazine  of  the  Ref.  Dutch  Church,  Vol.  I.,  p.  354. 
♦Brodhead,  Vol.  I.,  p.  100. 


IS   THE  NETHERLANDS.  19 

In  the  year  157,9  the  foundations  of  the  Republic  were 
fairly  laid  in  the  formation  at  Utrecht  of  the  Union  of 
the  Seven  Provinces.  The  motto,  "  Eendracht  maakt 
macht"  "Union  makes  strength,"  was  adopted.  The 
provinces  were  driven  to  this  union  and  they  found 
strength  and  glory,  in  it ;  the  rights  of  conscience  were 
again  confirmed  by  William;  two  years  later  (1581), 
allegiance  to  Spain  was  renounced,  independence  was 
formally  declared,  and  Philip  was  deposed.  To  appre- 
ciate this  bold  and  noble  step  we  must  bear  in  mind 
the  notions  of  the  day  in  regard  to  the  divine  right  of 
kings,  and  we  will  see  that  the  declaration  of  inde- 
pendence issued  on  this  occasion,  in  its  assertion  of 
republican  principles,  was  far  in  advance  of  the  com- 
mon sentiment  of  the  age.  The  following  extract  will 
suggest  that  it  was  not  unknown  to  the  illustrious  men 
who  in  1776  drafted  our  own : 

"The  States-General  of  the  United  Provinces  of  the 
Netherlands  to  all  who  shall  see  or  read  these  presents, 
greeting :  Whereas,  It  is  notorious  to  every  one  that 
the  prince  of  a  country  is  established  by  God  as  a  sov- 
ereign chief  of  his  subjects  to  defend  and  preserve  them 
from  all  injuries,  oppressions,  and  violences,  as  a  shep- 
herd is  ordained  for  the  defense  and  protection  of  his 
flock ;  and  that  subjects  are  not  created  of  God  for  the 
sake  of  the  prince,  to  be  obedient  to  him  in  all  that 
lie  commands,  whether  it  be  pious  or  impious,  just  or 
unjust,  and  to  serve  him  as  his  slaves ;  but  that  the 
prince  is  made  for  the  subjects,  without  whom  he  can- 
not be  prince,  in  order  to  govern  them  according  to  right 
and  reason,  and  maintain  and  love  them  as  a  father  his 
children,  or  a  shepherd  his  flock,  who  risks  his  person 
and  life  to  defend  and  protect  them.  And  when  he 
does  not  do  this,  but  instead  of  defending  his  subjects, 
seeks  to  oppress  them  and  to  deprive  the,ln  of  their 


20  RISE  OF  THE  REFORMED  CHURCH 

privileges  and  ancient  customs,  and  commands  them  and 
uses  them  as  slaves,  he  ought  not  to  be  deemed  a  prince 
but  a  tyrant;  and  as  such,  his  subjects,  according  to 
right  and  reason,  can  no  longer  recognize  him  as  their 
prince,  especially  when  this  is  done  with  deliberation 
and  by  the  authority  of  the  States  of  the  country, 
but  they  can  abandon  him,  and  without  any  impropriety 
choose  another  in  his  place  as  chief  and  lord  to  defend 
them." 

The  declaration  then  recites  the  conditions  on  which 
the  Dutch  had  remained  in  allegiance,  and  the  griev- 
ances they  had  suffered  from  the  Spanish  government, 
and  then  concludes  as  follows  : 

"We  therefore,  make  it  known  that  from  the  fore- 
going considerations  and  pressed  by  extreme  necessity 
as  we  have  said,  we  have  with  one  accord,  deliberation, 
and  consent,  declared,  and  do  declare,  the  king  of  Spain 
deposed  ipso  jure  from  his  sovereignty,  right  and  her- 
itage in  these  countries,  and  that  we  have  no  longer  any 
intention  of  recognizing  him  in  anything  touching  the 
prince,  or  his  sovereignty,  jurisdiction,  or  domains  in 
these  Lower  Countries,  and  that  we  shall  no  longer  use 
his  name  as  sovereign,  nor  shall  we  permit  any  one  thus 
to  make  use  of  it,  for  we  have  found  this  to  be  expedient 
for  the  good  of  the  country.  And  to  do  this,  and  all 
that  may  result^  we  give  to  all  those  whom  it  may  con- 
cern, full  power,  authority  and  special  command.  In 
witness  whereof  we  have  hereto  set  our  seal.  Given 
at  the  Hague,  iii  our  assembly,  July  26th  1581.* 

What  review  of  the  object  and  powers  of  government 
could  be  more  clear  and  just  than  that  which  the  States 
of  the  Netherlands  set  forth  in  this  document  more  than 
three  hundred  years  ago?  What  improvement  has 
been  made  on  it  in  this  day   of    boasted   progress  of 

*Brodhead,  Vol.  I.,  Appendix  p.  760. 


TN   THE  NETHERLANDS.  21 

liberal  principles  ?  The  adoption  of  such  a  paper  well 
entitles  Holland  to  the  name  that  has  been  given  her, 
"  Mother  of  Free  States." 

The  Dutch  republic  increased  in  strength  and  pros- 
perity from  day  to  day.  The  Eeformation  having  been 
crushed  in  southern  Netherlands,  many  lovers  of  the 
evangelical  doctrines  came  to  the  northern  provinces 
to  find  an  asylum,  and  many  also  came  from  Germany, 
and  many  Huguenots  from  France.  This  little  country 
rose  rapidly  to  importance  as  a  commercial  nation,  and 
in  a  few  years  became  mistress  of  the  seas.  Even  while 
fighting  for  her  rights,  she  was  extending  her  trade 
to  every  land,  and  her  merchantmen  came  home  laden 
with  riches  from  the  ends  of  the  earth.  The  arts  and 
sciences  and  literature  were  cultivated  with  zeal  and 
success,  and  in  every  department  of  learning,  divinity, 
law,  politics,  medicine,  the  fine  arts,  and  military  and 
naval  science,  the  sons  of  Holland  stood  in  the  seven- 
teenth century,  in  the  front  rank.  In  divinity  the 
renowned  names  of  Junius,  Gomarus,  Arminius,  Coc-. 
ceius,  and  Voetius  represent  a  host.  In  political  sci- 
ence who  of  their  age  excelled  Olden  Barneveldt  and 
the  De Witts?  In  naval  affairs,  what  names  occur 
more  readily  to  the  reader  of  history  than  Heemskerk, 
Tromp  and  De  Kuyter  ?  Of  classical  scholars  we  need 
only  mention  Scaliger  and  Heinsius;  of  philosophers, 
Grotius,  Plancius  and  Spinoza:  of  physicians,  Boer- 
haave  and  Tulp  ;  of  historians,  Brandt,  De  Laet  and  Van 
Meteren;  of  artists,  Gerard  Douw,  Rembrandt,  Vander- 
velde  and  Wouvermans  ;  of  poets,  Cats  and  Yondel,  the 
former  "  remarkable  for  purity  of  diction,  felicity  of  de- 
scription and  tenderness  of  sentiment ;  the  latter  "  dis- 
tinguished for  the  lofty  fire  of  his  imagination,  the  grand- 
eur of  his  conceptions,  and  the  vigor  of  his  expression;'* 

♦Davies,  Vol.  IT.,  p.  667. 


22  RISE  OF  THE  REFORMED  CHURCH 

The  rights  of  conscience  were  sacredly  guarded  by 
the  Republic.  The  Reformed  faith  of  the  Calvinistic 
type  was  the  established  national  religion;  but  by  its 
side  every  form  of  doctrine  and  worship  was  freely 
tolerated,  and  the  Romanist  and  Lutheran  were  each 
permitted  in  his  own  way  to  worship  Go~d.  The  Jew, 
hunted  as  an  outlaw  in  every  other  country,  was  here 
welcomed,  and  Holland  became  the  place  of  refuge  for 
all  who  in  any  part  of  Europe  were  oppressed  on  account 
of  their  religion.  Walloon  churches  were  established 
by  refugees  from  Belgium  and  France  using  the  French 
language ;  Scotch  churches  by  the  Presbyterians  from 
Scotland;  the  Pilgrims  of  England  dwelt  at  Leyden 
twelve  years  before  they  embarked  for  America;  and 
the  Non-conformists  of  England  found,  on  the  restora- 
tion of  the  Stuarts  a  resting  place  in  Holland.  These 
last  simply  exchanged  places  with  Charles  who  returned 
from  exile  to  drive  them  into  it.  Amsterdam  was 
reproached  as  a  "common  harbor  of  all  opinions  and 
of  all  heresies."  Andrew  Marvell  wrote  in  not  very 
friendly  rhyme, 

"  Hence  Amsterdam,  Turk,  Christian,  Pagan,  Jew, 
Staple  of  sects,  and  mint  of  schism  grew. 
That  bank  of  conscience,  where  not  one  so  strange 
Opinion,  but  finds  credit  and  exchange : 
In  vain  for  Catholics  ourselves  we  bear, 
The  universal  church  is  only  there." 

It  was  a  day  of  great  mourning  through  the  land,  when 
William  of  Orange  was  removed  from  the  head  of  the 
Republic  by  his  assassination  at  Delft  in  1584.  As  he 
fell,  he  exclaimed,  "  My  God,  my  God,  have  mercy  on 
my  soul,  and  on  this  unhappy  people."  The  Stadthold- 
ership  was  conferred  upon  his  son  Maurice,  a  youth  of 
seventeen  years,  but  a  son  worthy  of  his  sire.  The  peo- 
ple were  at  first  greatly  disheartened,  and  the  Spaniards 


IN   THE  NETHERLANDS.  23 

improved  the  opportunity  to  attempt  the  recovery  of 
much  that  had  been  lost.  But  soon,  aid  came  from  Eng- 
land to  the  great  joy  of  the  people,  the  Earl  of  Leicester 
being  sent  by  Queen  Elizabeth  with  a  body  of  troops. 
In  the  view  of  the  Pope,  this  was  a  heinous  crime  on  the 
part  of  Elizabeth,  and  he  in  the  exercise  of  his  blas- 
phemously assumed  function  of  Prince  of  the  Kings  of 
the  earth,  at  once  proceeded  to  depose  her.  The  execution 
of  the  sentence  devolved  on  Philip,  who  as  his  obedient 
subject,  prepared  and  sent  to  sea,  what  he  proudly 
called  the  "Invincible  Armada"  which  was  scattered 
and  destroyed  in  sight  of  the  shores  of  England. 

Maurice  was  an  able  statesman  and  successful  gen- 
eral, and  after  a  series  of  victories  over  the  Spaniards, 
a  truce  for  twelve  years  was  agreed  upon  with  Spain. 
This  period  of  rest  was  well  improved  by  the  Nether- 
lands, by  the  increase  of  her  commerce  and  resources, 
and  the  strengthening  of  her  institutions.  It  was,  how- 
ever, marked  by  fearful  internal  troubles,  by  conten- 
tions in  Church  and  State  and  by  the  disputes  between 
the  Gomarists  and  Arminians  which  resulted  in  the 
calling  of  the  Synod  of  Dort,  and  the  condemnation  of 
the  Arminian  doctrines. 

At  the  end  of  the  truce  hostilities  were  resumed,  but 
Spain  was  no  longer  formidable.  Maurice  died  in  1G25, 
and  his  brother  Frederic  Henry  was  elected  Stadtholder 
of  most  of  the  Provinces,  and  under  his  wise  and  excel- 
lent government  great  prosperity  was  enjoyed.  Mean- 
while Philip  II.  and  also  Philip  III.  passed  from  the 
scene,  and  in  164^  the  independence  of  the  United  Prov- 
inces was  formally  acknowledged  by  Philip  IV.  Thus 
ended  a  contest  which  had  been  carried  on  for  nearly 
three  generations  by  three  successive  tyrants  of  Spain, 
resisted  by  three  successive  Princes  of  the  House  of 
Orange. 


24  RISE  OF  THE  REFORMED  CHURCH 

The  reader  will  mark  in  this  wonderful  history  the 
hand  of  God,  who  defeateth  the  counsel  of  princes  and 
seattereth  their  armies.  We  stand  in  awe  as  we  con- 
template how  the  pride  of  Spain,  the  proudest  and  at 
that  time  most  powerful  kingdom  in  Europe  was 
humbled  by  a  people  inhabiting  reclaimed  marshes 
occupying  a  country  so  destitute  of  natural  resources 
that  bread  for  their  support,  and  the  stones  and  timber 
for  the  dykes  needed  for  their  protection  had  to  be 
brought  from  other  lands.  For  eighty  years  this 
memorable  struggle  of  weakness  with  power  was  con- 
tinued with  untiring  perseverance,  and  the  people  not 
only  succeeded  in  the  end,  but  they  grew  during  the 
strife,  and  gathered  strength  while  walking  in  the 
fires,  so  that  long  before  theii:  independence  was 
acknowledged,  they  commanded  the  admiration  of  the 
world  for  their  progress  in  art,  science,  and  literature, 
for  the  extent  of  their  commerce,  for  the  strength  of 
their  government,  and  for  their  power  by  sea  and  land. 
It  was  the  Lord's  doing  and  it  is  marvelous  in  our  eyes. 

But  inasmuch  as  God  works  by  agencies,  it  is  exceed- 
ingly interesting  as  well  as  profitable  to  trace  them.  In 
this  instance  very  many  contributed  to  bring  about  the 
result.  Philip  strangely  mistook  the  character  of  the 
people,  and  adopted  the  very  policy  that  was  sure  to 
defeat  his  purpose.  Persuaded  that  the  suppression 
of  heresy  would  be  the  work  of  a  day  only,  and  that  his 
father  had  failed  through  excess  of  leniency,  he  adopted 
severer  measures ;  but  this  very  course  instead  of  sub- 
duing the  so-called  heretics,  roused  the  Catholics  to 
become  their  allies. 

Many  of  the  causes  of  the  success  of  the  Dutch  are 
fully  traced  in  Davies'  History  of  Holland,  to  which  the 
reader  is  referred,  as  we  can  only  glance  at  them.*  Much 

♦Vol.  II,  p.  653. 


IN   THE  NETHERLANDS.  25 

is  to  be  attributed  to  the  moral  qualities  of  the  people. 
Their  known  integrity  commanded  universal  confidence, 
and  placed  at  their  disposal  the  treasuries  of  other 
nations.  The  advantage  of  this  appeared  in  the  prompt- 
ness and  vigor  of  their  action,  and  in  the  contentment 
and  spirit  of  their  well-paid  soldiery. 

They  were  remarkably  firm  and  persevering.  Their 
patient  struggle  with  the  ocean  for  ground  to  stand 
upon,  trained  them  for  endurance  in  the  contest  for 
rights  without  which  the  soil  would  have  been  of  little 
value.  They  looked  with  singleness  of  eye  to  the  work 
before  them,  and  would  not  be  diverted  by  side  issues, 
nor  drawn  off  by  flattering  temptations"  nor  driven 
from  it  by  threats  of  imprisonment,  banishment  or 
death.  "  The  goal  which  they  had  determined  to  reach 
did  not  change  its  position  from  day  to  day  as  whim, 
ambition  or  circumstances  dictated.  In  their  deepest 
reverses,  at  their  highest  elevation  of  prosperity,  it  was 
still  the  same.  They  pursued  their  path  toward  it  with 
slow  and  measured  steps,  and  when  at  last  they  attained 
it,  they  suffered  no  disappointment,  they  experienced 
no  reaction.  They  did  not,  as  it  too  often  happens,  in  the 
bitterness  of  deceived  hope,  rush  back  to  a  condition 
worse  than  that  they  had  left,  but  were  content  to  find 
what  they  had  sought,  freedom  and  security ;  and  riches, 
glory  and  honor  were  added  to  them." 

They  were  quiet,  unselfish  patriots,  seemingly  care- 
less of  personal  glory,  but  wrapped  up  in  the  cause  ol*  the 
country.  Spanish  gold,  though  freely  offered  could  not 
bribe  one  of  them ;  the  country  was  everything,  the 
individual  nothing. 

Their  household  economy  enabled  them  to  pour  mil- 
lions into  the  exhausted  national  treasury  when  they 
were  needed.  The  highest  officers  of  the  government, 
and  the  military   and  naval   commanders  lived   in  the 


26  RISE  OF  THE  REFORMED  CHURCH 

most  modest  and  frugal  style.  And  every  housewife 
carefully  husbanded  resources  for  the  help  of  the  strug- 
gling country. 

The  nation  abounded  in  men  of  marked  ability,  for 
the  discipline  to  which  it  was  subjected,  could  not  fail 
to  train  and  strengthen  the  intellect.  Her  statesmen 
and  diplomatists  took  their  stand  by  the  side  of  the 
leading  minds  of  the  French,  Spanish  and  English  gov- 
ernments. 

Much  was  due  to  the  navy,  which  very  early  became 
the  right  arm  of  defence ;  the  naval  commanders  of 
the  republic  covered  themselves  with  unfading  glory. 

The  prevalent  form  of  municipal  government  was  of 
no  little  advantage.  Every  town  in  the  confederacy 
was  in  a  sense  independent,  and  hence  a  serious  blow 
in  one  quarter  did  not  result  in  the  destruction  of  the 
whole.  Besides,  the  rights  which  the  towns  had  gained, 
little  by  little,  from  the  earliest  periods,  were  well 
known  to  the  people  who  were  accustomed  to  discuss 
and  jealously  to  guard  thein. 

The  geographical  position  and  physical  features  of 
the  country  were  favorable.  Their  harbors  while  dan- 
gerous to  an  ignorant  enemy,  were  places  of  security 
for  their  own  ships  brought  in  by  their  experienced 
pilots.  The  northern  part  of  the  country  could  be  trav- 
ersed by  an  army  only  in  the  winter,  while  all  along 
the  coast,  the  sea  was  in  waiting,  a  ready  ally  more 
powerful  than  troops.  Holland  was  also  greatly  strength- 
ened by  the  influx  of  multitudes  of  the  best  people 
from  southern  Netherlands,  France,  Germany  and  Eng- 
land, who  here  found  refuge  from  persecution  and  who 
identified  themselves  with  their  protectors  and  strength- 
ened their  hands. 

It  is  impossible  to  estimate  how  much  the  world  owes 
to  this  protracted  but  successful  contest  in  the  Nether- 


IN   THE  NETHERLANDS.  27 

lands.  The  opposition  of  Philip  was  to  Protestantism 
or  what  he  called  heresy,  and  to  liberty  not  only  in  the 
Netherlands,  but  in  England,  France,  everywhere.  How 
much  America  owes  to  the  firm  maintenance  of  the 
rights  of  conscience  there,  who  can  tell  ?  The  Pilgrim 
Fathers  have  been  covered  with  glory  by  their  descend- 
ants and  justly  ;  but,  surely  justice  can  be  done  to  others 
without  treason  to  them.  It  will  not  be  denied  that 
to  Holland  belongs  the  glory  of  having  been  the  first 
of  modern  nations  to  guarantee  liberty  of  conscience 
in  matters  of  religion.  This  liberty  has  always  been 
claimed  by  oppressed  individuals,  and  contended  for  by 
oppressed  bodies  of  men,  but  where  was  the  govern- 
ment or  party  in  power  that  was  willing  to  concede  it  ? 
Nay,  the  weak  who  had  fought  for  the  rights  of  con- 
science, and  secured  them  for  themselves,  were  ready 
to  deny  them  to  others,  and  the  oppressed  became  the 
oppressors.  In  England,  the  Eoman  Catholic  and  Prot- 
estant by  turns  persecuted  and  were  persecuted.  In 
the  new  world  to  which  the  Puritan  had  come  to  enjoy 
liberty  of  conscience,  he  denied  it  to  the  Baptist  and 
Quaker ;  and  sorry  we  are  to  admit  that  one  governor 
of  New  Netherland,  on  his  own  responsibility  annoyed 
the  Lutheran,  Independent  and  Quaker,  for  which  he 
was  promptly  rebuked  by  the  proper  authorities.  Nay, 
Holland  was  once  derelict  to  her  own  principles,  though 
under  palliating  circumstances  when  she  banished  the 
Arminian  preachers.  That  exception  has  attracted 
particular  notice  from  the  very  fact  that  there  was  a 
constitutional  guarantee  of  the  rights  of  conscience ; 
and  surely  the  dwelling  together  of  Romanist  and  Jew, 
Lutheran  and  Calvinist,  each  worshiping  in  his  own 
way  was  proof  that  it  was  by  no  means  a  dead  letter. 

At  Leyden,  the  Hollanders  and  the  Pilgrim  Fathers 
dwelt  together  in  Christian  fellowship,  and  the  twelve 


28  RISE  OF  THE  REFORMED  CHURCH 

years  spent  there  by  the  latter  were  not  spent  in  vain 
yhile  in  contact  with  the  institutions  of  this  free  and 
powerful  republic.  The  Pilgrims  came  from  their  place 
of  refuge  and  planted  their  colony  at  Plymouth,  while 
the  Dutch  brought  their  institutions  to  New  Nether- 
land.  Let  us  gratefully  acknowledge  the  agency  of 
each  in  laying  the  foundation  for  civil  liberty,  good 
government,  freedom  in  religious  and  educational  insti- 
tutions in  this  land,  and  let  us  sturdily  deny  a  monopoly 
of  praise  to  either.  All  of  good  that  we  possess  did 
not  come  out  of  the  cabin  of  the  Mayflower,  but  Prov- 
idence has  gathered  choice  materials  out  of  the  various 
nations  of  Europe,  and  brought  them  to  these  western 
shores  for  the  erection  of  a  temple  to  His  praise. 


CHAPTER  n. 

SETTLEMENT  OF  DOCTRINE,  POLITY  AND  WORSHIP. 

In  the  early  \  art  of  the  seventeenth  centuiy  the  United 
Provinces  rose  to  a  new  and  glorious  position  before 
the  nations  of  Europe.  These  had  with  various  inter- 
est watched  their  protracted  contest  with  Spain,  expect- 
ing to  witness  the  end  of  it  in  their  ruin.  But  now  the 
pride  of  Spain  was  humbled,  and  in  the  year  1G09,  a 
truce,  or  cessation  of  hostilities  for  twelve  years,  was 
agreed  upon  under  conditions  very  favorable  to  the 
Dutch.  From  this  time  alliances  with  the  Provinces 
were  courted  by  powers  of  the  first  rank.  By  means 
of  the  East  India  Company,  a  most  extensive  and  lucra- 
tive trade  was  carried  on  with  the  East,  and  the  suprem- 
acy of  the  Dutch  was  established  in  the  Asiatic  seas. 

The  enemies  of  the  Dutch  Republic  had  predicted 
that  just  as  soon  as  contention  with  the  enemy  should 
cease,  domestic  dissensions  would  arise,  and  these 
malicious  predictions  were  sadly  fulfilled,  for  serious 
divisions  quickly  arose  in  both  church  and  state.  The 
brilliant  military  career  of  Maurice  had  brought  him 
unbounded  influence  with  the  army  and  the  people. 
Being  now  stadtholder  of  five  provinces,  he  was  in  a 
very  favorable  position  to  prosecute  any  ambitious 
designs  that  he  might  entertain.  John  von  Olden  Barn- 
eveldt,  the  celebrated  advocate  of  the  Province  of  Hol- 
land, looked  with  a  jealous  eye  on  Maurice,  suspected 
him  of  an  intention  to  overthrow  the  constitution  and 
to  grasp  after  absolute  power.  He  devoted  himself  to 
the  work  of  watching  and  curbing  the  prince,  and  of 


30  SETTLEMENT  OF  DOCTRINE, 

guarding  the  authority  and  prerogatives  of  the  States 
General. 

Barneveldt  was  a  man  of  extraordinary  ability,  and 
an  accomplished  statesman,  who  for  a  long  time  had 
the  management  of  foreign  affairs,  and  in  that  depart- 
ment had  rendered  his  country  signal  service.  By  his 
skillful  diplomacy  the  cautionary  towns  which  Eng- 
land had  long  held  as  security  for  moneys  loaned,  were 
redeemed  on  liberal  terms.  Maurice  became  exceed- 
ingly impatient  of  the  vast  influence  of  the  advocate 
who  seemed  to  be  in  his  way,  and  there  arose  "  a 
mutual  antipathy  which  soon  deepened  on  the  side  of 
the  stadtholder  into  a  sentiment  of  intense  animosity 
against  Barneveldt,  and  which  the  sacrifice  of  its  hated 
object  at  length  could  scarcely  appease."  *  The  execu- 
tion of  Barneveldt  was  a  sad  ending  to  what  seems 
to  have  been  chiefly  an  intensely  bitter,  personal  con- 
troversy between  two  ambitious  high  dignitaries.  We 
cannot  doubt  that  Maurice,  who  fought  so  heroically  for 
his  country,  was  a  true  patriot,  and  Barneveldt  as  well, 
who  labored  so  zealously  and  sucessfully  for  it  in  the 
sphere  of  diplomacy. 

Closely  interwoven  with  the  political  difficulties  of 
this  period  was  an  ecclesiastical  one,  called  the  Arminian 
controversy.  The  weaker  and  subdued  party  usually 
receives  the  sympathy  of  posterity,  and  so,  most  writers 
on  this  subject  have  been  far  from  concealing  their 
opinion  that  the  Bemonstrants  or  Arminians  were 
hardly  dealt  with,  and  were  persecuted  throughout. 
The  candid  reader  of  the  history  will  undoubtedly  dis- 
cover faults  in  temper  and  measure  on  both  sides,  and 
will  probably  be  inclined  to  make  a  pretty  equal  distri- 
bution of  them.  This,  however,  does  not  affect  the 
questions  of  truth  in  regard  to  the  controverted  points, 

*Brodhead,  Vol.  I.,  p.  108. 


POLITY  AND  WORSHIP.  ol 

nor  of  fact,  nor  of  the  reasonableness  of  a  call  for  a 
national  synod  which  was  demanded  by  the  opponents 
of  the  doctrines  of  Arminius.* 

The  ground  of  this  controversy  should  be  clearly 
understood.  It  has  been  said  that  from  the  beginning 
of  the  Reformation  to  the  Synod  of  Dort,  there  was 
no  uniformity  of  doctrine  required  of  the  ministers  and 
churches  in  the  Netherlands,  but  that  during  this  period 
young  preachers  came  from  the  school  of  Calvin  and 
Beza  into  the  country,  who  taught  the  peculiar  doc- 
trines of  that  school,  and  endeavored  to  impose  them  on 
their  brethren  who  for  the  most  part,  held  the  more 
moderate  sentiments  of  Zwingli  or  Melancthon.t 

This  is  a  very  unfair  statement,  for  the  opinions  of 
Calvin  and  Beza  were  never  referred  to  in  the  contro- 
versy. The  fact  is,  that  the  Reformed  Church  of  the 
Netherlands,  though  Calvinistic  in  doctrine,  yet  never 
acknowledged  Calvin  as  master,  but  always  appealed 
to  the  word  of  God.  The  charge  against  Arminius  and 
his  followers  was,  not  that  they  taught  doctrines 
opposed  to  those  of  Calvin  but  to  those  of  the  word  of 
Cod,  as  exhibited  in  the  Confession  of  Faith  and  Heid- 
elberg Catechism  which  were  acknowledged  standards 
in  the  Church.  It  is  true  that  at  the  first,  and  during  the 
years  before  the  churches  could  worship  publicly,  and 
synods  be  convened,  there  was  no  confession  adopted 
by  ecclesiastical  authority  and  subscription  to  which 
was  required.  But  even  then,  there  was  a  substantial 
agreement  in  doctrine ;  and  soon  after  the  appearance  of 

*  History  of  Events  preceding  the  Call  of  the  Synod  of  Dort 
published  by  authority  of  the  States  General  and  translated 
by  the  Rev.  Thomas  Scott,  D.D.,  Acta  Synodi  Dordracensis. 
Brandt's  Reformation  in  the  Low  Countries.  Vanderkemp's 
Schots    Dordsche    Synode. 

fCalders  Memoirs  of  Episcopius,  p.  2  3. 


32  SETTLEMENT  OF  DOCTRINE, 

the  Belgic  Confession  and  Heidelberg  Catechism,  these 
were  adopted  by  the  first  Synods,  and  assent  to  them 
was  demanded  of  all  the  ministers  as  early  as  1571. 
The  charge  against  Arniinius  was  that  he  taught  doc- 
trines contrary  to  the  standards  to  which,  as  a  minister, 
he  had  subscribed. 

In  the  year  1002  one  of  the  professorships  of 
theology  in  the  University  of  Leyden  was  made  vacant 
by  the  death  of  Junius.  Jacobus  (  Harmensen  )  Arniin- 
ius was  at  the  time  pastor  in  Amsterdam,  where  his 
orthodoxy  had  been  called  in  question  by  the  consistory, 
who  had  stayed  further  proceedings  on  his  declaration 
that  he  agreed  with  the  confession  and  catechism,  and 
that  he  received  the  doctrines  contained  in  them  as  they 
were  commonly  understood  by  the  Church.  This  con- 
sistory as  well  as  the  deputies  of  the  Synod  opposed 
his  appointment  to  the  vacant  chair  at  Leyden.  But 
at  a  conference  held  with  Gomarus,  one  of  the  profes- 
sors, and  in  presence  of  the  deputies  of  the  Synod  and 
also  of  the  curators  of  the  University,  he  renewed  his 
profession  of  adherence  to  the  standards,  and  promised 
that  he  would  teach  nothing  at  variance  with  the 
received  doctrines  of  the  Church.  His  nomination  was 
thereupon  confirmed,  and  he  was  inducted  into  his  office 
by  Gomarus  himself. 

For  some  time  he  refrained  from  publicly  advancing 
anything  contrary  to  these  doctrines,  but  in  a  year  or 
two  he  began  craftily  to  instill  into  the  minds  of  his 
pupils,  the  sentiments  that  had  caused  dissatisfaction 
at  Amsterdam,  and  he  was  afterwards  emboldened  to 
proclaim  them  more  openly  though  in  ambiguous  lan- 
guage. This  led  Gomarus  to  make  a  public  and  clear 
explanation  of  the  received  doctrine.  The  consistory 
of  Leyden  and  the  Synodal  deputies,  at  once  saw  that 
there  was  a  marked  difference  between  the  views  of  the 


POLITY  AJSID  WORSHIP.  33 

two  professors,  and  they  invited  Arminius  to  a  friendly- 
conference.  This  he  declined,  but  he  renewed  the  pro- 
fessions previously  made,  which  were  again  accepted 
and  time  was  allowed  him  to  prove  his  sincerity. 

But  the  controversy,  so  far  from  being  stayed,  became 
an  open  one  spreading  from  the  students  to  the 
ministers  and  so  to  the  people.  The  Classis  of  Dord- 
recht believing  that  measures  should  at  once  be  taken 
for  its  settlement,  brought  the  matter  before  the  Synod 
of  South  Holland,  which  resolved  to  enquire  into  it; 
but  its  deputies  were  put  off  by  the  curators  of  the 
University  with  the  plea  that  a  National  Synod  would 
soon  be  called  to  decide  on  the  theological  questions 
involved.  A  petition  for  such  a  Synod  was  presented 
to  the  States-General,  who  replied  that  authority  had 
already  been  granted  for  the  calling  of  a  synod,  which 
was  indeed  true,  but  connected  with  it  was  the  condition 
that  the  confession  of  faith  and  catechism  should  be 
revised  by  the  Synod,  and  to  it  the  churches  could  not 
give  assent.  This  condition  had  been  craftily  intro- 
duced by  the  States  of  Holland,  and  so  the  calling  of  a 
Synod  was  defeated  from  year  to  year.  The  States  of 
Holland  had  for  a  long  time  labored  to  destroy  the 
independence  of  the  Church,  and  to  make  it  completely 
subservient  to  State  policy,  and  they  seized  the  oppor- 
tunity to  use  these  doctrinal  difficulties  for  the  attain- 
ment of  the  desired  end.  The  States  sided  with  the 
party  which  they  believed  would  increase  their  own 
power  and  diminish  that  of  the  Church.  Hence  the 
proposal  of  the  unacceptable  condition  on  which  alone 
they  would  consent  to  authorize  a  call  for  a  National 
Synod ;  hence  the  order  in  1008  that  preachers  should 
make  their  sentiments  in  regard  to  the  standards  known, 
not  to  the  classes  but  to  the  Supreme  Court  of  the 
States;    hence  the  suspension  of  the  annual  Synod  i 


3-t  SETTLEMENT  OF  DOCTRINE, 

hence  the  favorable  reception  of  the  remonstrance 
presented  by  the  Arminian  party ;  hence  the  order  to 
the  classes  not  to  examine  ministers  and  candidates  on 
the  disputed  points,  but  to  tolerate  both  views ;  hence 
the  various  measures  infringing  on  the  rights  of  the 
Church,  ending  with  the  prescription  of  an  ambiguous 
and  objectionable  formulary  of  faith  to  be  a  rule  for  the 
guidance  of  consistories  and  classes  under  pain  of  severe 
penalties.* 

The  beginning  of  open,  direct  antagonism  of  the  State 
to  the  Church  was  seen  in  bold  interference  with  her 
discipline.  The  synods  and  classes  deeming  that  the 
times  demanded  that  all  the  ministers  should  be 
required  to  subscribe  to  the  confession  and  catechism, 
which  had  in  some  cases  been  neglected,  passed  reso- 
lutions to  that  effect.  Five  of  the  ministers  of  the 
Classis  of  Alkmaar,  with  Venator,  a  man  unsound  in 
doctrine  and  immoral  in  life,  as  their  leader,  refused  to 
do  this,  and  they  were  consequently  suspended  from 
office.  They  appealed  for  redress  to  the  States  of  Hol- 
land, and  so  the  first  resort  to  the  civil  authorities  in 
matters  of  church  discipline  was  made  by  the  Armin- 
ian party.  This  started  a  controversy  about  the  author- 
ity of  the  State  in  ecclesiastical  matters,  not  unlike 
that,  which,  in  later  times  resulted  in  Scotland  in 
the  coming  out  of  the  Free  Church  from  the  Establish- 
ment. The  States  flattered  by  this  acknowledgment  of 
their  authority,  and  feeling  that  its  exercise  would  go 
far  to  confirm  and  perpetuate  it,  ordered  the  classis  to 
restore  the  suspended  ministers.  The  classis  declined 
to  do  this,  on  the  ground  that  the  States  had  no  right 
to  interfere  in  a  matter  of  discipline  that  was  purely 
ecclesiastical,  and  in  this  refusal  the  classis  was  sus- 
tained by  the  Synod  of  North  Holland. 

*Vanderkemp's  "  Schets  Dordsche  Synode,"  p.  17. 


POLITV  AXD  WORSHIP.  35 

The  death  of  Arniinius,  which  occurred  in  1G09,  did 
not  put  an  end  to  the  controversy,  but  on  the  contrary, 
it  was  maintained  with  much  bitterness.  His  followers 
adopted  a  remonstrance  which  was  sent  to  the  States, 
from  which  they  received  the  name  of  Remonstrants, 
whereby  they  are  known  in  history.  In  this  document 
they  gave  their  views  on  the  disputed  points;  they 
complained  of  the  treatment  they  had  received  in  their 
classes;  and  they  asked  for  the  protection  of  their 
persons  and  opinions  against  all  church  censures.  The}' 
exhibited  their  sentiments  under  the  five  heads  of — 1, 
Predestination;  2,  Redemption  by  the  death  of  Christ; 
3,  -Man's  corruption;  4,  God's  grace  in  conversion;  5, 
Perseverance  of  the  saints.  They  contended  that  their 
variations  from  the  received  doctrines,  if  any,  were 
insignificant,  though  to  others  they  seemed  to  be  great. 
The  opposite  party  replied  to  this  remonstrance  in  a 
paper,  from  which  they  were  called  Contra-remon- 
strants. 

The  Curators  of  the  University  nominated  as  the  suc- 
cessor of  Arniinius,  Conradus  Yorstius  who  was  more 
than  suspected  of  Bocinianism,  and  this  nomination 
was  favored  by  the  Remonstrants,  who  declared  that 
they  found  nothing  objectionable  in  his  writings.  This 
led  their  opponents  to  fear  that  they  were  ready  to  go 
further  than  they  had  professed,  and  that  they  would 
not  hesitate  even  to  break  up  the  foundations  of  the 
faith  ;  an  opinion  in  which  they  were  confirmed  by  noti- 
cing the  intimacy  of  some  of  them  with  men  of  loose 
principles.  Great  excitement  was  created  by  the  nomina- 
tion of  Yorstius.  and  even  James  of  England  protested 
against  his  appointment.  Bis  name  was  dropped,  and 
Simon  Episcopius  was  appointed  to  the  professorship. 

Separations  and  disturbances  now  began  to  take 
place  in  various  parts  of  the  country.    At  Rotterdam, 


36  SETTLEMENT  OF  DOCTRINE, 

Greselius  one  of  the  Contra-remonstrant  ministers  was 
expelled  from  the  city  by  the  magistracy.  Thus  the 
Remonstrants  were  the  first  to  use  the  "  coercive  force 
of  the  civil  power,  of  which  they  afterward  so  bitterly 
complained,  when  turned  against  themselves."*  That 
"  coercive  force  "  was  employed  in  almost  every  town 
and  riots  broke  out  in  many  places.  This  led  the  States 
of  Holland  to  pass  what  was  called  the  "  Severe  Edict,"' 
in  which  they  proclaimed  their  disapproval  of  a  National 
Synod,  and  authorized  the  levy  of  Waardgelders  or 
militia  for  the  defence  of  the  towns,  a  measure  that 
served  only  to  increase  the  unhappy  disturbances. 

Maurice  at  last  felt  himself  called  upon  to  interpose 
to  the  extent  of  his  lawful  authority.  He  has  been 
reproached  for  placing  himself  at  the  head  of  one  of  the 
parties,  and  of  using  arbitrary  and  unauthorized  meas- 
ures against  the  other.  Nothing  can  be  more  evident 
however  than  that  down  to  1617,  he  did  not  appear  prom- 
inently in  the  controversy,  and  that  the  first  measures 
he  employed  were  of  the  mildest  character.  In  that 
year  a  part  of  the  congregation  at  the  Hague  with  Ro- 
seus,  one  of  the  pastors,  separated  from  the  Remonstrant 
pastor,  the  distinguished  Uj'tenbogard,  and  established 
worship  by  themselves.  Maurice  was  now  called  upon 
by  Barneveldt  himself  to  interpose,  which  was  an  evi- 
dent acknowledgment  of  his  right  and  duty  to  do  so. 
He  was  even  rebuked  by  him  for  the  lack  of  zeal  he 
had  hitherto  manifested — a  decisive  refutation  of  the 
charge  that  he  was  a  warm  partisan  through  the  whole 
controversy.  Maurice  thereupon  referred  to  his  oath, 
in  which  he  had  sworn  to  protect  the  Reformed  Religion 
and  declared  that  he  would  protect  it ;  that  a  National 
Synod  ought  to  be  called;  and  that  the  Cohtra-remon- 

*Davies,  Vol.  II.,  p.  465. 


POLITY  £ND  WORSHIP.  37 

strants  ought  to  be  allowed  to  worship  separately  with- 
out losing  their  rights  and  privileges  as  members  of 
the  National  Church.  He  himself  worshiped  with  the 
Separatists  at  the  Hague,  and  urged  the  States  to  grant 
the  petition  for  the  calling  of  a  synod  without  delay. 
In  the  towns  also  where  high-handed  and  lawless  meas- 
ures had  been  pursued,  he  used  his  authority  to  secure 
changes  in  the  municipal  governments.  That  this  author- 
ity was  to  some  extent  arbitrarily  exercised  ma}' 
well  be  believed,  without  admitting  the  truth  of  the 
wholesale  charges  that,  to  obtain  his  own  ends,  he  tram- 
pled the  rights  of  these  towns  under  foot.* 

Without  entering  into  the  details  of  the  history  or 
giving  an  opinion  on  the  points  in  controversy,  we  recall 
attention  to  the  relative  positions  of  the  two  parties. 
The  Contra-Remonstrants  urged  the  calling  of  a  National 
Synod  as  the  only  body  that  could  lawfully  decide 
whether  the  new  teachings  were  in  accordance  with 
the  doctrinal  standards  of  the  established  Church.  The 
Remonstrants  on  the  other  hand  dreaded  nothing  more 
than  the  calling  of  such  a  synod,  and  as  they  were  fav- 
ored by  the  civil  authorities,  it  was  postponed  from  year 
to  year.  The  Remonstrants  insisted  that  in  the  call  for 
the  meeting  of  the  Synod,  a  revision  of  the  standards 
should  be  mentioned  as  a  prominent  object  of  such  meet- 
ing. The  Contra-remonstrants  claimed  that  they  were  not 
opposed  to  such  revision,  but  that  they  deemed  it  for 
manifest  reasons  unwise  to  put  it  into  the  call  for  the 
meeting  of  the  Synod.  The  Remonstrants  labored  to 
create  the  impression  that  the  points  in  dispute  were 
not  important,  but  that  both  views  might  be  taught  in 
the  Church  with  mutual  toleration,  while  the  Contra- 
remonstrants    contended    that    vital     doctrines    were 

*Vanderkemp,  p.  26. 


38  SETTLEMENT  OF  DOCTRINE, 

assailed.  When  the  Remonstrants  found  that  the  call 
for  a  synod  could  no  longer  be  delayed,  they  proposed 
that,  in  order  to  secure  an  impartial  judgment,  its  mem- 
bers should  be  appointed  by  the  States-General,  and 
not  by  the  Church  in  her  regular  way,  according  to  her 
government  and  discipline.  This,  of  course,  could  not 
be  allowed.  They  also  talked  continually  of  pacific 
measures ;  "  measures  which,"  one  has  well  remarked, 
"the  weaker  party  always  so  strongly  insists  on, 
and  which  they  are  so  seldom  found  to  practice, 
when  by  a  change  of  circumstances,  they  become  the 
stronger."  * 

A  synod  was  at  length  called  by  the  authority  of  the 
States-General,  and  met  at  Dordrecht  on  the  13th  of 
November  1(318  and  its  sessions  extended  over  a  period 
of  more  than  six  months.  From  the  churches  of  the 
United  Provinces  thirty  five  ministers  and  twenty 
elders  were  present  as  delegates  and  also  five  Profes- 
sors of  Theology,  from  the  five  schools  of  Leyden,  Frane- 
ker,  Groningen,  Harderwyck  and  Middleburg.  There 
were  also  twenty-seven  delegates  present  from  the 
churches  of  Great  Britain,  the  Palatinate,  Hesse,  Swit- 
zeland,  Geneva,  Bremen,  East  Friesland  and  Nassau. 
The  delegates  from  the  French  churches  were  forbid- 
den by  their  king  to  attend.  Eighteen  political  com- 
missioners, deputed  by  the  States-General,  were  pres- 
ent to  watch  the  proceedings.  The  learning  and  integ- 
rity of  the  members  of  this  synod  cannot  be  questioned. 
Among  them  we  find  the  names  of  Polyander,  Lubberti, 
Waleus",  Faukelius,  Dainman,  Hommius,  Trigland, 
Voetius,  and  Scultetus.  At  the  head  of  the  English  dep- 
utation was  George  Carleton,  Bishop  of  Llandaff,  and 
connected    with    him    were    Joseph    Hall,    Dean    of 

*Davies,  Vol.  II.,  p.  48  3. 


POLITY  AMD  WORSHIP.  3 J) 

Worcester,  Samuel  Ward,  Archdeacon  of  Taunton, 
John  Davenant,  Professor  of  theology  at  Cambridge, 
and  Walter  Halcancall  representing  the  Church  of 
Scotland. 

Eev.  Johannes  Bogerman,  pastor  of  the  church  of 
Leeu warden  was  chosen  President.  The  proceedings 
were  conducted  in  Latin,  and  the  members  were  sworn 
to  refer  all  disputed  questions  to  the  word  of  God  for 
decision.  Thirteen  of  the  Remonstrant  ministers  were 
cited  to  appear,  who  immediately,  through  their  spokes- 
man, Episcopius,  attempted  to  justify  themselves  and 
endeavored  to  turn  the  S}-nod  from  an  ecclesiastical 
court  into  a  conference  for  the  interchange  of  opinions, 
denying  also  that  its  members  were  lawful  and  impar- 
tial judges.  The  Synod  on  the  other  hand  considered 
itself  to  be  a  court  acting  judicially  in  the  trial  of 
accused  persons.  The  cited  persons  presented  a  written 
statement  of  their  views,  but  declined  to  give  such  oral 
explanations  as  were  asked.  The  Synod,  wearied  at  last, 
by  what  they  regarded  as  pertinacious  evasions,  sum- 
marily expelled  them  from  the  house.  This,  many  who 
have  no  sympathy  with  the  tenets  of  the  Remonstrants, 
may  consider  to  have  been  an  act  of  uncalled-for  sever- 
ity and  performed  in  a  harsh  manner  by  the  Presi- 
dent. 

The  Synod  now  proceeded  to  examine  the  doctrines 
of  the  Remonstrants  as  contained  in  their  writings  and 
their  communications  to  the  Synod  and  they  pronounced 
them  to  be  neither  according  to  the  Scriptures  nor  the 
Confession  of  Faith.  The  Canons,  expressing  the  judg- 
ment of  the  Synod  on  the  five  controverted  heads  of 
doctrine  were  now  framed,  discussed,  modified,  and  fin- 
ally adopted  with  entire  unanimity.  Their  moderate 
statement  of  the  Calvinistic  doctrines  commended  them 
to  the  differing  parties  of  which  the  Synod  was  com- 


40  SETTLEMENT  OF  DOCTRINE, 

posed,  of  Supra  lapsarians  and  Infra  lapsarians  alike  and 
every  member  affixed  his  name  to  them.  We  have  often 
read  them,  and  always  with  increased  admiration  of 
their  clear,  beautiful  and  Scriptural  statements  on  the 
disputed  points,  as  well  as  of  the  pious  and  reverent 
spirit  that  pervades  them.  The  question,  who  were  the 
more  blamable  in  this  controversy,  is  of  little  importance 
to  us,  compared  with  the  question  whether  the  conclu- 
sions arrived  at  are  in  accordance  with  the  Word  of 
God. 

The  Heidelberg  Catechism  and  the  Confession  of  Faith 
were  reviewed  and  confirmed ;  and  it  was  resolved,  that 
thenceforth  all  ministers,  all  candidates  for  the  min- 
istry, and  all  schoolmasters  should  subscribe  them.  A 
large  committee  of  learned  divines  was  appointed  to 
make  a  new  translation  of  the  Scriptures  into  the  Dutch 
language  directly  from  the  original  tongues.  After 
the  labors  of  eighteen  years  a  version  singularly  faithful, 
excellent  in  every  respect,  and  accompanied  with  most 
valuable  annotations  was  issued,  and  which  is  known 
as  the  States  Bible.*  The  Rules  of  Church  Govern- 
ment which  had  been  adopted  by  previous  synods,  were 
now  reviewed,  amendments  and  additions  were  made, 
and  they  were  formed  into  a  more  complete  system. 
To  the  liturgical  forms  were  added,  one  for  the  baptism 
of  adults,  two  prayers  to  be  used,  one  at  the  opening, 
and  the  other  at  the  close  of  the  meetings  of  the  con- 
sistory, and  one  at  the  meeting  of  the  deacons.  Just 
before  the  close  of  the  Synod,  the  committee  on  the  revis- 
ion of  its  acts  was  authorized  to  join  the  liturgical 
to  the  other  public  writings.      The  settlement  of  the 

*Post  Acta,  Sess.  178.  Hinlopen's  Nederlandsche  Overzet- 
ting  des  Bybels.  Rev.  Dr.  T.  W.  Chambers'  Art.  on  States 
Bible  in  Ref.  Ch.  Quarterly,  July,  1880, 


,,       ,  ;,'//<  :   y' 


POLITY  AND  WORSHIP.  41 

Church  order,  and  of  the  Liturgy  will  be  more  fully 
treated  in  subsequent  chapters. 

Judgment  was  passed  on  the  cited  ministers.  They 
were  pronounced  innovators  and  disturbers  of  the 
Church  and  Nation,  obstinate  and  rebellious ;  leaders 
of  faction;  teachers  of  false  doctrine  and  workers  of 
schism  ;  and  were  deprived  of  their  offices  both  ecclesias- 
tical and  academical,  till  such  time  as  they  had  satisfied 
the  Church  with  evident  signs  of  repentance.*  The 
cases  of  such  Kemonstrant  ministers  as  had  not  been 
before  the  Synod  were  committed  to  the  provincial 
synods  and  classes  to  be  dealt  with  prudently,  patiently, 
and  yet  firmly. 

Thus  ended  this  famous  Synod  whose  "  marvelous 
labors,"  President  Bogerman  declared  in  his  closing 
address,  had  made  "  hell  tremble."  Some  men  have  been 
unable  to  find  words  strong  enough  to  express  their 
abhorrence  of  the  acts  of  this  Synod,  while  others  have 
declared  that  the  church  of  Holland  stood  at  the  head 
of  the  Churches  of  Christendom,  when  at  Dordrecht  she 
bore  the  most  complete  and  glorious  testimony  to  the 
grace  of  Jesus  Christ,  that  man  has  ever  been  vouch- 
safed to  bear,  t  When  the  spirit  that  prevailed  in  this 
Synod  is  brought  in  question,  some  regard  may  be 
claimed  for  the  opinion  of  Bishop  Hall,  who,  in  his  vale- 
dictory address  to  the  Synod,  declared  that  no  place  on 
earth  could  be  more  like  heaven;  that  there  was  none 

*Davies,  Vol.  II.,  p.  5  09. 

f'Quand  est-ce  que  l'Eglise  de  Hollande  a  ete  triomphaute 
glorieuse  ?  Quand  a-t-elle  niarche  a  la  tete  de  toutes  les 
Eglises  de  la  Chretiente?  C'est  lorsqu  'il  lui  fat  donne  de 
porter  dans  les  niurs  de  Dordrecht  le  plus  complet,  le  plus 
magiiifique  teruoignage  qu'il  ait  jamais  ete  perniis  aax  homines 
de  rendre  a  la  grace  de  Jesus-Christ." — Merle  D'Aubigne,  cited 
by  Vanderkemp. 


42  SETTLEMENT  OF  DOCTRINE, 

in  which  he  would  rather  dwell,  or  the  remembrance  of 
which  could  afford  so  great  delight.* 

The  States  confirmed  the  judgment  of  the  Synod: 
forbade  all  assemblies  of  the  Remonstrants ;  fined  those 
who  attended  them ;  offered  rewards  for  the  apprehen- 
sion of  their  preachers ;  and,  in  short,  refused  them 
privileges  that  were  granted  to  other  sects  and  even  to 
infidels.  Many  of  the  deposed  ministers  were  banished 
from  the  country.  In  all  this  we  see  the  Republic 
departing  from  her  own  principles  hitherto  so  glori- 
ously illustrated.  There  can  be  no  doubt  that  the  Synod 
was  justifiable  in  silencing  those  who  taught  contrary 
to  the  received  doctrines.  If  the  Arminians  had  peace- 
ably withdrawn  from  the  Church  when  they  found  that 
they  could  not  teach  her  received  doctrines,  they  would 
doubtless  have  been  tolerated  as  a  new  sect.  But  they 
continued  in  the  Church,  propagating  their  views,  and 
the  contentions  of  years  exasperated  both  parties,  so 
that  in  the  hour  of  victory  toleration  was  forgotten. 
The  union  between  the  Church  and  State  was  such,  that 
no  one  questioned  the  right  and  duty  of  the  latter  to 
uphold  the  former  in  its  discipline  by  inflicting  pains 
and  penalties  on  the  subjects  of  it. 

It  is  pleasing  to  know  that  when  Frederic  Henry 
became  Stadtholder,  the  banished  preachers  were  re- 
called. They  established  churches  and  founded  a  divinity 
school  in  Amsterdam  that  attained  considerable  reputa- 
tion. They  have  as  a  small  sect  continued  in  the  Nether- 
lands to  the  present  day,  but  their  doctrines  have  been 
widely  spread  and  received  by  many  ministers  and  mem- 
pers  in  the  various  Protestant  Churches  of  the  world. 

"  Neque  enim  ullus  est  profecto  sub  coelo  locus  aeque  coeli 
cernulus  et  iu  quo  tentorium  mild  figi  maluerim  cujus- 
que  adeo  gestiet  milii  animus  meminisse.  Beatos  vero  vos 
quibus,  hoc  frui  datum !  "  -Hall's  AVorks,  Vol.  XII.,  p.  344. 


POLITY  AND  WORSHIP.  43 

Thus  have  we  reached  the  period  of  the  settlement 
of  the  doctrines,  the  polity,  and  the  worship  of  the 
Reformed  Church  of  the  Netherlands.  These  she  sent 
with  her  children  to  the  New  World,  who  came  immedi- 
ately after  the  adjournment  of  this  famous  Synod. 
The  Eules  of  Government  and  the  Liturgy  have  in  the 
course  of  time  been  more  or  less  changed,  while  the 
standards  of  doctrine  have  remained  the  same  in  every 
particular. 


CHAPTER  III. 

THE  PLANTING  OF  THE  CHURCH  IN  AMERICA. 

On  the  11th  of  September  1609,  the  Half -moon  a  ves: 
sel  of  eighty  tons'  burden,  commanded  by  Hendrick  Hud- 
son, passed  through  the  Narrows  and  anchored  in  New 
York  harbor.  Hudson  came  under  the  auspices  of  the 
Dutch  East  India  Company  to  seek  for  a  north  western 
passage  to  the  East  Indies,  and  sailed  up  the  river  to 
where  Albany  is  now  situated,  and  then  returned.  Soon 
other  vessels  were  sent  out,  and  trading  posts  were 
established  at  Fort  Orange,  now  Albany,  and  on  the 
island  of  Manhattan,  now  New  York,  in  the  year  1614, 
six  years  before  the  landing  of  the  Pilgrims  at  Plymouth. 
In  the  year  1623  the  permanent  colonization  of  New 
Netherland  way  begun  under  the  authority  of  the  West 
India  Company  which  had  been  formed  in  1621,  and  to 
which  enormous  powers  had  been  given.  The  majority 
of  the  first  company  of  colonists,  numbering  about  30 
families,  were  Walloons.  Some  of  these  settled  at  the 
WTallabout,  Long  Island,  a  few  went  to  the  South  or 
Delaware  river,  a  few  to  the  Fresh  or  Connecticut 
river,  and  the  largest  division  of  them  to  Fort  Orange, 
now  Albany.  Their  object  was  to  better  their  temporal 
condition;  they  came  not  for  conscience's  sake  nor  as 
fugitives  from  oppression,  for  Holland  was  the  land 
of  the  free. 

But  they  had  a  care  and  zeal  for  the  Church,  and  pro- 
vision was  made  as  soon  as  practicable,  for  the  public 
worship  of  God  according  to  the  customs  of  the  Father- 
land.   Before   they   could  have   an   ordained  minister 


CHURCH  IN  AMERICA.  45 

and  full  ecclesiastical  services  they  had  two  "  krank- 
besoeckers "  or  "  comforters  of  the  sick,"  Sebastian 
Jansen  Krol  and  Jan  Huyck,  officers  of  the  Church  of 
Holland,  appointed  in  1G2G,  to  visit  and  pray  with  the 
sick.  These  met  the  people  on  Sundays  in  a  room  above 
a  horsemill,  and  read  the  Scriptures  and  the  creeds  to 
them.  Such  was  the  beginning  of  public  worship  in 
New  Amsterdam.* 

On  the  7th  of  April  1028,  Jonas  Michaelius,  the  first 
one  of  the  Dutch  ministers  in  America,  arrived  at  New 
Amsterdam  and  immediately  formed  a  church  num- 
bering fifty  communicants,  Dutch  and  Walloons.  The 
director,  Peter  Minuit,  and  his  brother-in-law,  Jan 
Huyghen  were  chosen  elders,  both  of  whom  had  been 
church  officers  at  Wesel  on  the  Rhine ;  the  former  of 
the  French  congregation  in  that  town,  the  latter  of  the 
Dutch.  As  the  Walloons  had  an  imperfect  knowledge 
of  the  Dutch  language,  Michaelius  in  administering 
the  Lord's  supper  to  them,  used  the  French  language 
and  followed  the  French  mode.  He  expressed  himself 
as  anxious  to  do  something  for  the  conversion  of  the 
Indians.  How  long  his  ministry  continued  or  how  suc- 
cessful it  was  is  unknown.  No  documents  concerning 
him  have  come  to  light,  except  his  own  letter  written 
seven  weeks  after  his  arrival,  in  which  the  above  men- 
tioned facts  are  stated.! 

The  next  minister,  Rev.  Everardus  Rogardus,  came  in 
the  spring  of  1033,  accompanied  by  Adam  Roelandsen 
the  first  school-master,  for  among  the  Dutch,  the  church 
and  school  went  together.  The  church  records  now  in 
existence  go  back  to  the  ministry  of  Rogardus  even  to 
1039. 

*Brodhead,  Vol.  I.,  p.  165.  Documentary  History  of  New 
York,  Vol.  III.,  p.  27. 

tSee  letter  of  Michaelius  in  Corwin's  Manual,  3rd  Ed.,  p.  3. 


40  THE  PLANTING-  OF   THE 

Mr.  Bogardus  married  Annetje  Jan  sen  the  widow 
of  Eoelof  Jansen  who  had  been  assistant  superintend- 
ent of  farms  at  Bensselaerswyck,  now  Albany,  and  from 
whom  the  creek  called  Eoelof  Jansen' s  Kill,  running 
through  Columbia  Co.  N.  Y.,  and  emptying  into  the 
Hudson  near  Eed  Hook,  derived  its  name.  He  obtained  a 
grant  of  sixty -two  acres  of  land  on  Manhattan  Island, 
lying  north  of  the  present  Warren  street.  This  is 
the  valuable  property  in  possession  of  the  corporation 
of  Trinity  Church,  and  to  which  the  ten  thousand  heirs 
of  Annetje  Jansen  are  still  laying  claim  on  the  ground 
of  some  defect  in  the  conveyance.* 

On  account  of  the  rapid  increase  of  the  colony,  a  plain 
wooden  building  for  holding  church  services,  was  put 
up  near  the  East  river,  on  what  is  now  Broad  street, 
between  Pearl  and  Bridge  streets,  and  near  it  a  dwell- 
ing house  and  stable  were  built  for  the  minister,  for 
it  was  the  universal  custom  of  the  Dutch  of  the  olden 
time  to  have  a  house  for  the  pastor  as  soon  as  they  had 
a  church. 

Of  the  ministry  of  Bogardus  we  have  little  on  record  ; 
but.  it  does  not  seem  to  have  been  a  very  happy  or  suc- 
cessful one.  Difficulties  of  some  sort  arose  between 
hini  and  the  Directors  Von  Twiller  and  Kieft,  and  he 
thundered  at  them  from  the  pulpit  in  language  pointed, 
but  not  always  refined.  His  difficulty  with  Kieft  hav- 
ing produced  some  trouble  in  the  congregation,  he 
resigned  in  1GI7,  and  sailed  for  Holland,  Kieft  being 
a  fellow-passenger.  The  vessel  was  wrecked  on  the 
coast  of  Wales  and  they  both,  together  with  eighty 
others,  perished.! 

*Brodhead.  Vol.  I.,  p.  265.— Documentary  History  of  New 
York,  Vol.  III.,  p.  27. 

Brodhead,  Vol.  I.,  p,  4 72. -Doc.  Hist.  IV.,  p.  7  0. 


CHUECII  IN   AMERICA.  47 

Under  Kieft's  administration  a  new  church  was 
built  in  the  year  10-42,  within  the  walls  of  Fort  Amster- 
dam, which  stood  on  what  is  now  called  the  Battery. 
De  Tries  says,  that  dining  with  the  director  one  day, 
he  told  him  that  it  was  a  shame  that  when  the  English 
came  to  Manhattan  they  should  see  only  "  a  mean  barn 
in  which  we  preached.  The  first  thing  they  built  in 
New  England  after  their  dwelling  houses,  was  a  fine 
church :  we  should  do  the  like :  we  have  fine  oak  wood, 
good  mountain  stone,  and  excellent  lime  which  we  burn 
from  oyster  shells,  much  better  than  our  lime  in  Holland. 
The  proposal  took  at  once  with  the  director ;  a  subscrip- 
tion was  headed  by  him.  and  church-masters  were 
appointed  to  superintend  the  work.* 

This  church  was  seventy-two  feet  long,  fifty  wide, 
and  sixteen  high,  and  cost  twenty-five  hundred  guilders, 
and  the  congregation  worshiped  in  it  until  the  open- 
ing of  the  church  in  Garden  street  in  1093.  After  the 
surrender  of  the  colony  to  the  English  in  1664,  the  con- 
sistory granted  the  use  of  it,  when  not  occupied  by 
themselves,  to  the  English,  whose  military  chaplains 
officiated  in  it.  Afterwards,  the  Rev.  Mr.  Vesej  the 
first  rector  of  Trinity  parish,  occupied  it  for  one  service 
on  the  Lord's  Day.  When  the  church  in  Garden  street 
was  opened,  the  Dutch  abandoned  the  church  in  the 
fort,  which  then  became  the  property  of  the  govern- 
ment, took  the  name  of  King's  Chapel,  and  continued 
to  be  used  for  worship  by  the  chaplains  of  the  garrison 
until  its  destruction  by  fire  in  1741. f 

In  1030  Kiliaen  Van  Rensselaer  of  Amsterdam,   a 

polisher  of  pearls  and  diamonds,  bought  a  large  tract 

of  land  around  Fort  Orange,  now  Albany,  and  planted 

the   colony   of    Rensselaerswyck   over   which   he    was 

I 

•Brodhead,  Vol.  I.,  p.  335. 

fT.  D.  W.  in  the  Christian  Intelligence— Dec.  2.  1332. 


4S  THE   PLANTING  OF   THE 

acknowledged  Patroon.*  In  1C42  he  secured  the  services 
of  a  learned  clergyman,  Johannis  Megapolensis ;  guar- 
anteed him  a  salary  and  sent  him  out  to  his  colony,, 
which  at  the  time  contained  about  one  hundred  persons. 
After  his  arrival  a  parsonage  was  procured  for  him, 
and  soon  after  a  church  was  built  to  the  west  of  the 
Patroon's  trading  house,  in  a  pine  grove  near  the  pres- 
ent Church  street.  This  first  church  in  Albany  was 
thirty-four  feet  long,  and  nineteen  wide,  had  a  canopied 
pulpit,  pews  for  the  magistrates  and  church  officers, 
and  nine  benches  for  the  people,  and  accommodated 
the  people  until  1656  at  which  time  a  new  church  was 
begun  at  the  intersection  of  State  and  Market  streets. 
An  oaken  pulpit  was  procured  from  Holland,  for  which 
the  people  had  subscribed  twenty-five  beavers,  worth 
two  hundred  guilders,  and  seventy -five  were  added  by 
the  Amsterdam  Chamber  who  also  presented  the  congre- 
gation with  a  bell.t 

The  third  church  was  built  in  1715  around  the  walls 
of  the  old  one,  which  in  the  meantime  continued  to  be 
used  for  worship,  and  was  removed  on  the  completion 
of  the  new  building,  worship  having  been  omitted  only 
three  Sundays.  The  coats  of  arms  of  the  old  Dutch 
families  of  Albany  were  painted  on  the  windows  of 
this  church,  and  remained  there  until  its  demolition 
in  1806.  Th  old  octagonal  oak  pulpit  which  came  from 
Holland  and  a  fragment  of  the  little  bell  bearing  the 
inscription — "  Anno  1601 "  are  still  preserved  by  the 
First  Reformed  Church  of  Albany. 

Megapolensis  seems  to  have  been  a  most  worthy  and 
zealous,  as  well  as  learned  minister.  He  was  one  of 
the  first  Protestant  preachers  to  the  Indians  in  this 

*A  Patroon  was  a  feudal  chief  of  territory  colonized  by  him, 
under  prescribed  conditions,  For  an  account  of  these  con-i 
ditions  see  Broadhead,  Vol.  I.,  p.  194. 

tBrodhead,  Vol.  I.,  pp.  342,  374,  624. 


CHURCH  m  AMERICA.  40 

country,  having  learned  their  language  and  preached 
Christ  to  them  three  or  four  years  before  John  Eliot 
began  his  labors  among  the  Indians  in  the  vicinity  of 
Boston.  He  took  great  interest  in  those  children  of  the 
forest  who  came  to  the  fort  to  trade,  and  he  wrote  a 
treatise  about  the  Mohawks,  which  was  published  in 
Holland.  After  he  had  served  the  church  at  Albany, 
the  stipulated  term  of  six  years,  he  started  on  his  return 
to  the  Fatherland.  But  when  he  reached  New  Amster- 
dam, Director  Stuyvesant  persuaded  him  to  remain, 
because  Backerus,  their  minister  had  left,  and  the  Prov- 
ince he  thought,  should  not  be  left  entirely  without  a 
minister  and  ordinances.  He  especially  urged  the 
fact,  that  "children  were  every  Sunday  presented  for 
baptism — sometimes  one,  sometimes  two,  yea,  some- 
times three  and  four  together."  Megapolensis  yielded 
and  became  minister  of  New  Amsterdam  in  the  place 
of  Backerus,  and  so  remained  until  his  death  in  1070.* 
After  Megapolensis  had  left  Albany,  his  son-in-law 
Doin.  Grassmere,  came  and  preached  with  acceptance, 
although  he  was  under  censure  of  the  classis  of  Alk- 
maar.  After  two  years  he  returned  to  Holland  with 
a  view  of  obtaining  an  appointment  to  New  Amsterdam, 
in  which  he  did  not  succeed.  In  1052,  two  ministers 
were  sent  to  the  Province,  Samuel  Drisius  and  Gideon 
Schaats.  Drisius  was  a  man  of  much  learning  and 
able  to  preach  in  Dutch,  French  and  English ;  he  was 
appointed  a  colleague  of  Megapolensis,  and  occasionally 
preached  in  French  to  the  Huguenots  who  had  settled 
on  Staten  Island. t     He  labored  in  New  Amsterdam  until 

*Brodliea(l  v.  1.,  pp.   37  5-508. 

t  French  Protestants  formed  a  most,  important  element  in; 
the  population  of  New  Netherland.  The  first  company  of 
permanent  settlers  was  composed  principally  of  Walloons. 
The  French  Huguenots  formed,  after  the  Dutch,  "  the  richest 


50  THE  PLANTING  OF  THE 

his  death  which  occurred  in  1681,  a  period  of  twenty- 
nine  years.  Schaats  had  been  a  schoolmaster  who,  hav- 
ing received  ordination,  was  sent  oat  to  Rensselaers- 
wyck.  It  was  particularly  required  of  him  to  "use 
all  Christian  zeal  to  bring  up  both  the  heathen  and 
their  children  in  the  Christian  religion.''  His  ministry 
continued  forty-two  years,  with  sDine  interruption  caused 
by  trouble  in  the  congregation. 

A  third  church  was  established  in  1G54  at  Hidwout, 
the  present  Flatbush  on  Long  Island.  The  people  on 
Long  Island  had  thus  far  been  compelled  to  travel 
miles,  and  then  cross  the  East  river  to  attend  public 
worship.  The  ministers  of  New  Amsterdam  went  over 
occasionally  and  preached  in  private  houses,  but  the 
want  of  a  settled  pastor  was  so  deeply  felt  that  a  com- 
mittee was  sent  over  from  New  Amsterdam  to  effect 
a  church  organization.  Providentially,  just  at  this  time 
the  Rev.  Johannis  Theodoras  Polhemus  arrived  from 
Itamarca,  in  Brazil,  where  he  had  been  stationed;  and 
he  was  immediately  employed  to  officiate  for  the  new 
congregation,  with  a  view  of  receiving  a  regular  appoint- 
ment from  Holland,  the  people  engaging  to  support 
him  independently  of  the  West  India  Company.    A 

and  most  considerable  part  of  the  population."  They  speedily 
identified  themselves  with  the  Dutch,  adopted  their  language, 
and  worshiped  in  their  churches,  though  in  the  city  of  New 
York  they  had  a  church  of  their  own  in  which  the  French  lan- 
guage was  used,  and  in  which  it  is  continued  to  be  used 
to  the  present  time.  This  is  now  known  as  the  French 
Church,  du  Saint-Esprit  in  22  nd  Street.  The  Huguenots 
located  not  only  in  the  city,  but  at  New  Rochelle,  on  Long 
Island,  on  Staten  Island,  at  New  Paltz  and  at  Hackensack  in 
New  Jersey,  and  their  names  are  now  borne  by  numerous 
and  respectable  families  of  their  descendants.  See  "Collec- 
tion of  the  Huguenot  Society  of  America  Vol.  I.,  New  York, 
1886." 


CHURCH  IN  AMERICA.  51 

church  was  immediately  built  iu  which  he  officiated 
every  Sunday  morning,  and  in  the  afternoon  he  served 
the  people  at  Breuckelen  and  New  Amersfoort  or 
Flatlands  alternately.* 

Thus  far  there  was  no  municipal  government  in  New 
Amsterdam,  but  it  was  ruled  by  the  Director  and  Coun- 
cil appointed  by  the  West  India  Company,  but  the 
earnest  petition  of  the  people  was  at  last  granted,  and 
in  1G52,  it  was  ordered  that  New  Amsterdam  should 
be  organized  so  as  to  resemble  Old  Amsterdam  as 
much  as  possible.  Burgomasters  and  all  the  usual 
officers  were  appointed,  and  books  of  record  were 
begun,  and  the  first  entry  in  one  of  them  was  a  solemn 
prayer  for  a  blessing  on  their  undertaking.!  This  gov- 
ernment had  less  of  the  elements  of  popular  liberty  than 
the  governments  of  most  of  the  towns  of  Holland,  for 
undue  power  was  left  in  the  hands  of  the  Director.  And 
yet,  it  has  been  said,  that  whatever  was  known  of  popu- 
lar liberty  in  New  Netherlahd  was  learned  from  the 
immigrants  who  came  thither  from  New  England:  a 
strange  assertion  in  face  of  the  fact  that  the  people 
had  long  been  earnestly  pleading,  not  for  a  new  thing, 
but  for  privileges  which  they  had  enjoyed  in  their 
native  towns  across  the  water,  where  legally  qualified 
persons  had  a  voice  in  the  selection  of  the  magistrates. 

We  now  come  to  a  part  of  the  history  which  it  is  not 
pleasant  to  review — the  history  of  persecuting  meas- 
ures against  non-conforming  sects.  At  the  first,  all 
were  allowed,  as  in  Holland,  to  enjoy  their  own  opinions 
without  hindrance,  and  New  Amsterdam  became  like 
Old   Amsterdam   an   asylum   for   the   oppressed   from 

*Brodhead,  Vol.  I.,  p.  581. 

fA  translation  of  this  prayer  may  be  seen  in  "Valentine's 
History  of  New  York." 


52  THE  PLANTING  OF  THE 

every  quarter.  Francis  Doughty,  a  minister  who  was 
harshly  treated  in  Massachusetts,  early  came  to  New 
Netherland  and  a  grant  of  land  at  Mispath,  now  New- 
town, L.  I.,  and  man}'  privileges  were  given  him.  John 
Throgmorton,  driven  from  Massachusetts  with  Roger 
Williams,  came  with  his  friends  to  Westchester.  Lady 
Moody,  an  Anabaptist,  excommunicated  in  New  Eng- 
land, settled  at  Gravesend,  L.  I.  There  were  also  at 
various  places  some  Presbyterians,  Independents,  and 
Baptists  who  dwelt  in  peace  among  the  Dutch  until 
jealousies  were  excited,  and  Stuyvesant,  as  a  defender  of 
the  Church,  issued  a  proclamation  against  all  who  should 
"  hold  conventicles  not  in  harmony  with  the  established 
religion."  Heavy  fines  were  exacted  from  all  who  trans- 
gressed. The  West  India  Company  being  appealed  to, 
rebuked  Stuyvesant  for  his  intolerance  and  commanded 
him  "  to  allow  to  all  the  free  exercise  of  religion  in  their 
own  houses."* 

The  Lutherans  in  New  Amsterdam  had,  in  1654,  asked 
permission  of  Director  Stuyvesant  to  have  a  minister 
of  their  own  and  separate  public  worship,  but  their  peti- 
tion was  denied.  In  1657,  the  Lutheran  congregation 
of  Amsterdam  sent  over  a  minister,  John  Ernestus 
Goetwater,  without  having  consulted  the  Classis  or  the 
West  India  Company.  His  arrival  created  great 
excitement  and  he  was  at  once  ordered  to  return ;  but 
this  order  was  not  enforced  because  of  the  state  of  his 
health.  The  West  India  Company  doubtless  feeling 
that  due  respect  had  not  been  paid  to  them,  approved 
of  what  had  been  done  in  the  case,  though  they  thought 
that  it  "  might  have  been  performed  in  a  more  gentle 
way."  The  desire  and  policy  of  the  company  were 
to  draw  the  Lutherans  into  the  Reformed  Church,  and 

•Brodhead,  Vol.  L,  p.  617. 


CHURCH  ES  AMERICA.  53 

as  the  chief  objection  of  the  Lutherans  was  to  the 
formulary  used  in  baptism,  the  Directors  sent  orders 
to  the  ministers  not  to  be  too  precise  in  this  matter, 
but  to  use  the  old  formulary  which  had  been  framed 
in  Eeformation  times,  and  which  would  satisfy  the 
Lutherans.  The  ministers  sent  back  a  letter  in  which 
they  defended  their  cause,  and  asked  for  help  in  the 
ministry.* 

Some  Quakers  also  who,  being  driven  from  New  Eng- 
land, had  come  hither  for  rest  were  subjected  to  various 
.annoyances  and  persecutions. 

In  reviewing  these  proceedings  it  is  but  just  to  say 
that  persecution  did  not  occur  under  any  one  of  the 
four  governors  who  preceded  Stuyvesant,  and  that  the 
municipal  government  of  New  Amsterdam  had  nothing 
to  do  with  these  acts  that  occurred  under  his  adminis- 
tration. It  was  the  work  of  the  provincial  government, 
which  was  composed  of  the  Director  and  Council,  who 
were  not  the  representatives  of  the  people,  as  were  the 
officers  of  the  city  government.  Moreover,  all  intoler- 
ant measures  ceased  at  once  by  order  of  the  Directors 
of  the  West  India  Company,  so  that  neither  these 
Directors,  nor  the  popular  municipal  government  were 
responsible  for  these  departures  from  the  Holland  prin- 
ciple of  toleration.  "  It  is  our  opinion,"  wrote  the 
Directors  to  Stuyvesant",  that  at  least  the  consciences  of 
men  ought  to  remain  free  and  unshackled.  Let  every 
one  remain  free  as  long  as  he  is  modest,  moderate,  his 
political  conduct  irreproachable,  and  as  long  as  he  does 

*Bvodhead,  Vol.  I.,  p.  642.  Letter  of  Drisius  and  Megapol- 
ensis,  Doc.  Hist,  of  New  York,  Vol.  III.,  p.  69.  The  Luther- 
ans scrupled  at  the  enquiry  "if  they  believe  that  the  doc- 
trine which  is  preached  in  that  Congregation,  in  unison  with 
the  Synod  of  Dort  is  the  true  one."  Albany  Records  ;  Trans- 
lations Vol.  IV.,  p.  267. 


54  THE  PLANTING  OF  THE 

not  offend  others  or  oppose  the  government.  This  maxim 
of  moderation  has  always  been  the  guide  of  our  magis- 
trates in  this  city  (Amsterdam)  and  the  consequence 
has  been  that  people  have  flocked  from  every  land  to 
this  asylum.  Tread  thus  in  their  steps,  and  we  doubt 
not  you  will  be  blessed."* 

The  earnest  request  that  more  ministers  might  be 
sent  to  meet  the  growing  wants  of  the  Province  was 
favorably  answered  by  the  Directors,  who,  in  1660,  sent 
Rev.  Hermanus  Blom  and  Rev.  Henricus  Selyns.  The 
former  came  with  a  wide  commission  "  to  preach  both 
on  water  and  on  the  land,  and  in  all  the  neighbor- 
hood, but  principally  in  Esopus."  He  was  the  first  min- 
ister of  what  was  then  called  Wiltwyck,  Indian  village 
or  Esopus,  now  Kingston  New  York,  a  settlement  that 
suffered  much  from  attacks  by  the  Indians.t  Selyns 
settled  at  Brenckelen,  then  a  village  containing  thirty- 
one  families  and  one  hundred  and  thirty-four  persons, 
where  he  conducted  services  in  a  barn  until  a  church 
edifice  was  completed.  As  the  people  of  Brenckelen 
were  not  able  to  give  him  an  adequate  support,  Selyns 
was  engaged  by  Governor  Stuyvesant  to  officiate  on 
Sunday  afternoons  at  a  chapel  which  he  had  built  some 
distance  out  of  town,  on  his  bouwerie  or  farm,  whence 
we  have  the  name  of  the  street  Bowery.  Although 
this  chapel  was  far  away,  and  there  were  woods  and 
hills  between,  yet  many  people  went  out  to  attend  even- 
ing service  there;  and  here,  also,  some  forty  negroes, 
living  in  the  vicinity    received  religious  instruction.! 

*Brodhead,  Vol.  I.,  p.  7  07. 

fDoc.  Hist.  Vol.  HI.,  p.  581. 

t  St.  Mark's  chinch  in  Ninth  street  stands  on  this  spot  where 
also  Gov.  Stuyvesant  -was  buried.  Peter  Stuyvesant  Esq., 
a  great-grandson  of  the  Governor,  gave  in  17  93,  to  the  cor- 
poration of  Trinity  Church  the  ground  for  the  erection  of 
this  building. 


CHURCH  IN  AMERICA.  55 

Polhenms  retired  from  Breuckelen  on  the  arrival  of 
Selyns  au<l  confined  his  labors  to  Flatbush  and  Flat-^ 
lands.* 

About  this  time,  Bergen  in  New  Jersey  was  settled, 
and  the  ministers  of  New  Amsterdam  for  many  years 
went  over  occasionally  on  Mondays  to  conduct  public 
worship  and  administer  the  sacraments,  for  their  own 
people  required  their  services  on  the  Lord's  day.  The 
voorleser  always  conducted  the  worship  on  the  Lord?s 
day  in  the  Bergen  church,  except  when  some  minister 
happened  to  be  in  the  neighborhood.  This  practice 
was  certainly  continued  to  the  year  1751,  for  in  that 
year  Rev.  Gualterus  Du  Bois,  while  preparing  for  such 
a  visit,  was  seized  with  the  disease  which,  in  a  few  days 
terminated  his  life.  The  first  pastor  of  the  church  of 
Bergen  was  Rev.  William  Jackson,  who  was  installed 
September  10th,  175T.t 

In  1654,  a  church  was  organized  by  Polhenms  on  his 
way  from  Brazil  at  New  Amstel,  a  colony  established  by 
the  City  of  Amsterdam  on  the  South  or  Delaware  river, 
now  New  Castle,  Del.  Rev.  Everardns  Welius  "  a  young 
man  of  much  esteem  in  life,  in  studies,  in  gifts,  and  in 
conversation,  ministered  to  this  colony  from  1057  to 
1059  when  he  died.  Being  far  distant  from  the  other 
Dutch  Churches,  it  early  joined  tire  Presbyterian  body. 

In  1004,  Samuel,  son  of  Rev.  Johannis  Megapolensis, 
having  studied  at  the  University  of  Utrecht,  and  been 
ordained  in  Holland,  returned  to  take  the  place  of  Selyns 
who  now  returned  to  Holland.  He  was  also  a  doctor  of 
medicine,  a  young  man  of  much  learning  and  excellent 
judgment.  Such  confidence  was  reposed  in  him  that 
he  was  appointed  one  of  the  commissioners  to  treat 
with  Nicolls,  the  British  commander,  about  the  surrender 

*  Letter  of  Selyns.     Roc.  Hist.  Vol.  III.  p.  72. 
fDoc.  Hist.  Vol.  III.,  n.  324. 


56  THE  PLANTING  OF  THE 

of  the  city  which  took  place  on  the  8th  day  of  Sep- 
tember 1G64. 

Gov.  Stuyvesant  protested  that  he  would  "much 
rather  be  carried  out  dead  "  than  consent  to  a  surrender, 
but  he  yielded  to  the  importunity  of  the  city  authori- 
ties. Megapolensis  saw  to  it  that  the  rights  of  the  Dutch 
Church  should  not  be  impaired  by  the  surrender. 
Among  the  articles  of  capitulation  was  one  guaranteeing 
to  the  Dutch  "  liberty  of  their  consciences  in  Divine  wor- 
ship and  Church  discipline,"  and  besides,  they  were  to 
•be  allowed  their  own  customs  concerning  inheri- 
tances, and  some  other  privileges  were  allowed  them.* 

Thus  ended  the  Dutch  rule  in  Manhattan  with  the 
exception  of  the  brief  restoration  in  1673.  From  the 
time  of  the  establishment  of  the  first  trading  station 
to  the  surrender  was  about  fifty  years,  and  from  the 
organization  of  the  church  by  Michaelius  in  1628,  thirty- 
six  years.  The  city  contained  at  the  time  of  the  surren- 
der about  fifteen  hundred  inhabitants ;  in  the  entire 
Province,  there  were  eleven  churches  and  seven  minis- 
ters. 

At  this  point  the  first  period  of  the  history  of  the 
Reformed  Dutch  Church  in  North  America  ceases.  The 
Church  was  as  a  grain  of  mustard  seed  when  Dutch  rule 
and  immigration  ceased,  and  governmental  care  and 
patronage  passed  away  forever. 

*Brodhead,  Vol.  L,  p.  762. 


CHAPTER  IV. 


THE  DEVELOPMENT  OF  THE  CHURCH  TO  FINAL  INDE- 
PENDENCE. 


The  development  and  progress  of  the  Church  for  one 
hundred  and  twenty -eight  years  after  the  surrender  of 
New  Netherland  to  the  English  went  on  gradually  in 
the  face  of  great  and  diversified  difficulties.  Four  gen- 
erations had  to  pass  away  before  the  Dutch  churches  in 
America  attained  to  an  independent,  organized  exis- 
tence as  one  body.  This  chapter  will  be  largely  occu- 
pied with  an  account  of  these  difficulties  and  of  their 
removal.  Our  space  does  not  allow  of  such  enlarge- 
ment on  these  as  is  desirable,  and  we  must  compress 
in  a  few  pages  matters  to  which  a  volume  might  well 
be  devoted.  It  is  well  known  that  the  Reformed  Church 
of  the  Netherlands  has  not  become  one  of  the  leading 
denominations  in  this  land. 

Various  reasons  for  this  have  been  readily  discovered 
by  candid  and  reflecting  people,  but  t'.e  unthinking  Lave 
contented  themselves  with  attributing  it  to  the  slow- 
ness of  the  past  generations  of  Dutchmen,  and  to  their 
lack  of  a  liberal  and  progressive  spirit.  They  can  see 
no  other  reason  why  the  first  Church  that  was  planted 
in  the  metropolis  of  the  new  world  should  not  now  cover 
the  face  of  the  whole  land.  It  is  thought  that  she  should 
at  least  have  maintained  her  position  as  the  leading 
Church  in  the  city  of  New  York.  We  are  not  disposed 
to  excuse  any  lack  of  progressive  spirit  in  the  past 
generations,  but  let  us  at  the  same  time  judge  intelli- 


58  DEVELOPMENT  OF  THE  CHURCH 

gently  and  fairly.  Until  the  period  of  the  Kevolution~ 
and  for  some  time  afterward,  this  Church  labored  in 
common  with  others  under  difficulties  which  arose 
from  the  circumstances  of  the  country  which  was  new, 
with  resources  undeveloped,  and  a  population  strug- 
gling to  make  a  livelihood.  But  she  also  encountered 
difficulties  that  were  peculiar  to  herself  and  were  mighty 
barriers  to  her  progress.  When  we  understand  them 
we  will  not  wonder  that  she  is  at  this  day  small,  but 
rather  that  she  has  an  existence  in  the  land. 

In  the  year  1G64,  the  province  of  New  Netherland 
was  surrendered  to  the  English.  At  that  time  there 
were,  as  we  have  seen,  only  eleven  congregations  and 
seven  ministers  in  the  whole  province.  The  infant 
Church  was  now  deprived  oJ*  all  help  and  patronage 
from  the  civil  power,  for  the  governor  and  authorities 
belonged,  thenceforth  to  the  Church  of  England,  and 
of  course,  gave  to  that  Church  all  their  influence.  Still, 
the  mass  of  the  population  was  Dutch,  as  were  also 
the  most  wealthy  and  respectable  inhabitants,  and 
the  Reformed  Dutch  Church  continued  to  be  for  a  long 
time  the  most  prominent  Church  in  the  city  and  the 
province.  Though  the  Dutch  immigration  virtually 
ceased,  some  new  congregations  were  formed  within 
a  few  years  after  the  surrender,  along  the  Hudson  and 
in  New  Jersey,  also  one  at  Schenectady  and  one  on 
Staten  Island.  Some  of  these  churches  had  no  ministers, 
and  the  services  on  the  Lord's  day  were  usually  conducted 
by  the  voorleser.  Occasionally  they  were  visited  by 
pastors  of  other  churches  who  administered  Baptism 
and  the  Lord's  Supper. 

The  change  of  government  was  a  detriment  to  the 
Dutch  Church  not  only  through  the  loss  of  prestige 
and  patronage,  but  also  through  positive  inimical  influ- 
ences exerted  by  those  who  were  in  authority.    The 


TO  FINAL  INDEPENDENCE.  51) 

royal  governors  acted  on  the  idea  that  the  English  Epis- 
copal Church  must  necessarily  be  the  Church  by  law 
established  in  the  English  colonies,  as  well  as  in  the 
mother  country,  and  this  led  to  many  aggressive  and 
oppressive    acts.,    In    1G93,   under   the   administration 
of  Gov.  Fletcher,  who  was  a  very  zealous  Episcopa- 
lian, an  act  of  Assembly  was  passed  providing  for  the 
settlement  and  support  of  ministers  in  the  four  prin- 
cipal counties  of  the  province  ;  New  York,  Westchester, 
Queens  and  Richmond.    It  was  provided  by  this  act 
that  a  certain  number  of  vestry-men  and  church-war- 
dens should  be  annually  chosen  in  each  county  by  the 
free-holders,  that  they  should  have  authority  to  choose 
ministers  for  the  parishes,  and  to  levy  a  tax  upon  all 
the  inhabitants  for  their  support.    It  is  true  that  the 
act  did  not  require  the  ministers  to  be  Episcopalians, 
and  a  subsequent  act  declared  that  dissenters  (so  called* 
might  be  elected,  but  it  was  so  managed  that  Episcopa- 
lians were  always  chosen.    The  Dutch  people  had  their 
own  regularly  organized  churches  and  ministers  and 
they  could  not  be  expected  to  take  a  very  active  part 
in  such  novel  proceedings.    So  it  happened  that  until 
the    Declaration   of    Independence,   the  people    of    all 
denominations   in   the   counties   mentioned  were   com- 
pelled to  support  the  ministers  of  the  Episcopal  Church 
as  well  as  their  own.    This  caused  no  little  trouble  in 
several  congregations,  and  resulted  in  the  removal  of 
many  excellent  families,  especially  from  Long  Island, 
to  the  valley  of  the  Raritan  and  other  parts  of  New 
Jersey. 

The  injustice  of  this  act  in  its  practical  workings  was 
manifest  for  the  Episcopalians  were  a  small  body  com- 
posed principally  of  persons  connected  with  the  govern- 
ment, while  the  Dutch  embraced  the  great  mass  of 
permanent  settlers  in  the  country.    The  testimony  of 


60  DEVELOPMENT  OF  THE  CHURCH 

Chief  Justice  Lewis  Morris,  given  in  a  letter  to  the  sec- 
retary of  the  "  Society  for  the  propagation  of  the  Gos- 
pel in  foreign  parts"  is  valuable  on  this  point,  for  he 
was  an  Episcopalian  in  authority. 

He  says,  "  The  act  to  settle  the  Church  is  very  loosely 
worded,  which,  as  things  stood  then,  when  it  was  made, 
could  not  be  avoided,  the  dissenters  claiming  the  bene- 
fit of  it  as  well  as  we ;  and  the  act,  without  such  wrest 
ing,  will  admit  a  construction  in  their  favor  as  well 
as  ours.  They  think  it  was  intended  for  them,  and  that 
they  only  have  a  right  to  it.  There  is  no  comparison 
in  our  numbers,  and  they  can,  on  the  death  of  the  incum- 
bents, call  persons  of  their  own  persuasion  in  every 
place  but  the  city  of  New  York;  and  if  by  force  the 
salary  is  taken  from  them,  and  paid  to  the  minister  of 
the  Church  (Episcopalian)  it  may  be  the  means  of  sub- 
sisting these  ministers,  but  they  wont  make  many  con- 
verts among  a  people  who  think  themselves  very  much 
injured." 

He  then  suggests  that  it  would  have  been  better  to 
pass  no  act,  but  to  work  quietly  with  the  youth,  since 
the  adult  English  population  in  the  province  was  not 
very  promising  material.  Our  eastern  friends  will 
appreciate  the  compliment  paid  by  a  high-churchman 
to  their  fathers  when  he  says,  "For  as  New  England, 
excepting  some  families,  was  the  scum  of  the  old,  so 
the  greatest  part  of  the  English  in  this  province  was 
the  scum  of  the  new,  who  brought  as  many  opinions, 
almost  as  persons,  but  neither  religion  nor  virtue,  and 
have  acquired  a  very  little  since."  * 

Very  vigorous  measures  were  employed  for  the  spread 
and  establishment  of  the  Episcopal  Church.  The 
"  Society  for  the  propagation  of  the  Gospel  in  foreign 

♦Documentary  History,  Vol.  III.,  p.  150. 


TO  FINAL  INDEPENDENCE.  CI 

parts  "  sent  over  many  missionaries,  who  laid  the  foun- 
dations of  Episcopal  Churches  in  the  colonies.  Unpop- 
ular, as  the  act  for  settling  the  Church  may  have 
been,  when  its  first  workings  were  seen,  yet  we  must 
remember  that  it  continued  in  force  more  than  eighty 
years  ;  that  new  generations  came  up  under  it,  who  could 
not  have  the  feeling  against  it  that  the  old  had  cher- 
ished ;  that  all  who  looked  for  patronage  or  office  went 
into  the  Episcopal  Church ;  that  those  who  desired  to 
move  in  court  society  were  attracted  to  that  Church ; 
and  also,  that  many  doubtless  drew  their  decisive  argu- 
ment from  their  pockets  and  concluded  to  worship  in  a 
Church  which  they  were  compelled  to  support,  and  to 
abandon  the  Church  of  their  fathers.  We  ought  not  to 
be  surprised  to  learn  that  many  Dutch  families,  espe- 
cially in  the  city  of  New  York,  found  their  way  into  the 
Episcopal  Church. 

Another  cause  not  only  produced  much  internal 
trouble,  but  was  an  effectual  hindrance  to  progress; 
that  is,  the  continued  exclusive  use  of  the  Dutch  lan- 
guage in  public  worship.  As  long  as  this  barrier 
remained,  the  country  was  not  open  to  the  Church,  and 
she  could  not  pass  beyond  the  bounds  of  the  Dutch  set- 
tlements. She  could  grow  only  by  the  natural  increase 
of  the  Dutch  population,  for  the  immigration  from  Hol- 
land was  arrested,  and  she  could  not  bring  into  her  fold, 
strangers  of  Presbyterian  and  Calvinistic  views, 
because  she  spoke  what  was  to  them  an  unknown 
tongue.  The  country  was  English,  and  it  rapidly  filled 
up  with  people  who  used  the  English  tongue.  The  lan- 
guage of  the  laws  and  courts  and  schools  was  English. 
Intermarriages  took  place  between  the  English  and 
Dutch,  and  the  English  language  was  used  in  the  adja- 
cent colonies.  Nothing  therefore  could  be  done  for  the 
extension  of  the  church,  and  there  was  a  certainty  that 


02  DEVELOPMENT  OF  THE  CHUECH 

it  must  lose  ground  within  its  original  limits,  for  the 
young  people,  especially  in  the  city,  were  losing  the  lan- 
guage of  their  fathers.  Many  who  could  use  the  col- 
loquial language  of  the  family  with  its  limited  vocabu- 
lary, could  not  understand  the  very  different  phraseol- 
ogy used  in  preaching  and  public  worship,  for  their 
school  instruction  and  reading  were  in  English.  There 
was  also  a  growing  predilection  for  the  English  lan- 
guage, for  it  became  fashionable  and  many  of  the  weaker 
ones  were  ashamed  of  being  suspected  of  an  ability 
even  to  understand  their  mother  tongue. 

Of  course,  there  was  an  urgent  and  increasing  demand 
for  the  introduction  of  the  English  language  into  the 
public  services  of  the  Church,  and  a  formal  petition  for 
it  had  been  presented  to  the  consistory  of  the  church 
in  New  York  city  at  an  early  day.  The  subject  was 
seriously  discussed  and  the  sagacious  could  not  fail  to 
see  that  the  continued  existence  of  the  Church  depended 
on  it.  But  the  proposal  met  with  strong  opposition,  espe- 
cially from  the  aged  members,  who  were  ardently 
attached  to  their  language,  and  really  thought  that  if 
they  should  part  with  it,  the  essentials  of  the  Church 
would  be  lost.  The  controversy  raised  by  this  question 
in  the  church  of  New  York  was  most  bitter  and  violent, 
and  she  lost  immensely  b}r  it.  In  the  tirst  place,  she  lost 
those  who  desired  the  introduction  of  English  and  were 
impatient  of  the  delay  ;  in  the  second  place,  she  lost  the 
lovers  of  peace,  who  sought  refuge  from  the  strife,  in 
other  communions  :  and  in  the  third  place,  when  English 
was  introduced,  she  lost  the  uncompromising  opposers 
of  it,  who  were  determined  never  to  hear  it  in  the 
church  of  their  fathers. 

The  step  had  to  be  taken.  The  consistory,  after  due 
consideration,  resolved  to  call  one  minister  to  preach 
and  catechise  in  English,   while  his  three  colleagues 


TO  FINAL  INDEPENDENCE.  63 

should  continue  to  officiate  in  Dutch.  The}'  proceeded 
very  cautiously  and  judiciously  in  making  this  moder- 
ate beginning.  In  order  to  prove  that  they  were  not,  as 
was  charged,  secretly  hostile  to  the  Dutch  they  resolved, 
if  possible,  to  get  an  English  preacher  from  Holland, 
and  from  the  Classis  of  Amsterdam.  They  sent  a 
blank  call  to  the  Classis,  which  was  filled  by  that  body 
with  the  name  of  Archibald  Laidlie,  a  Scotchman  and 
minister  of  the  English  Church  in  Flushing,  on  the  island 
of  YValcheren,  in  Zealand.  He  arrived  in  New  York  in 
the  spring  of  17G4  and  preached  his  first  sermon  on  the 
loth  of  April  from  the  text,  which  he  announced  in 
both  Dutch  and  English,  2  Cor.  v  :  11.  "  Knowing  there- 
fore the  terror  of  the  Lord  we  persuade  men."  It  was 
in  the  Middle  Dutch  Church,  corner  of  Nassau  and 
Cedar  streets,  and  a  very  numerous  congregation,  includ- 
ing the  Mayor  and  some  of  the  Aldermen  of  the  city 
were  present.  But  they  were  not  yet  prepared  for  the 
innovation  of  singing  the  praises  of  God,  in  a  language 
strange  to  their  assemblies.  The  voorleser  Jacobus 
Van  Antwerp  after  having  read  a  chapter  in  English, 
started  the  familiar  sonorous  strains  of  the  Dutch  mel- 
ody. It  was  with  many  a  day  of  great  rejoicing.  "  All ! 
Domine,"  said  some  pious,  praying  people  to  him  at  the 
close  of  a  prayer  meeting,  "  we  offered  up  many  an 
earnest  prayer  in  Dutch  for  your  coining  among  us, 
and  truly  the  Lord  has  heard  us  in  English,  and  has  sent 
you  to  us." 

A  better  man  than  Dr.  Laidlie,  for  the  position  at  the 
time,  could  not  have  been  selected.  He  was  a  man  of 
learning,  of  eminent  piety,  excellent  judgment  and 
peaceful  disposition.  He  overcame  the  prejudices  of 
many,  who  were  won  by  the  kind  and  affectionate 
deportment  of  the  "  English  minister."  He  was  a  faith- 
ful preacher,  was  warmly  attached  to  the  standards  and 


64  DEVELOPMENT  OF  THE  CHURCH 

usages  of  the  Church,  and  his  ministry  was  greatly- 
blessed.  During  the  Revolutionary  war  he  retired  to 
Redhook  N.  Y.,  where  he  died  in  1778.* 

The  members  of  the  Dutch  party  were  very  perseve- 
ring in  their  opposition.  They  rejected  the  liberal  offers 
of  the  consistory,  they  remonstrated,  they  put  obstacles 
in  the  way  of  Dr.  Laidlie,  and  attempted  to  change  the 
old  mode  of  electing  members  of  the  consistory.  The 
elders  and  deacons  had  always  chosen  their  successors 
and  published  their  names  on  three  successive  Sabbaths 
for  the  approval  of  the  congregation ;  but  the  Dutch 
party  supposing  themselves  to  be  in  the  majority, 
claimed  that  all  the  members  in  full  communion  were 
entitled  to  vote,  and  should  vote  at  the  next  election. 
To  test  the  question,  one  came  to  the  election  and  offered 
his  vote  which  was  rejected,  and  then  a  civil  suit  was 
brought,  which  was  decided  in  favor  of  the  consistory. 
Meanwhile  the  congregation  was  canvassed,  and  it  was 
ascertained  that  a  large  majority  of  the  members  was 
in  favor  of  the  consistory.  After  the  decision  of  the 
case  by  the  court,  the  most  headstrong  declared,  that 
"  if  it  must  be  English  it  should  be  English,"  and  went 
to  the  Episcopal  Church,  where  they  never  heard  a 
syllable  of  the  language  for  which  they  had  so  earnestly 
contended,  and  which  they  might  have  continued  to 
hear  until  their  dying  day.  The  rest  continued  quietly 
to  attend  the  Dutch  sevice  in  the  old  church  in  Gar- 
den street  until  the  year  1803,  when  the  Rev.  Dr.  G.  A. 
Kuypers  officiated  for  the  last  time  in  that  language.! 

*The   Magazine   of  the  Reformed  Dutch   Church  contains 
(Vol.  II.,  p.  33)  a  memoir  of  Dr.  Laidlie,  large  portions  of  his  . 
first  seimon  in  New  York  (Vol.  II.,  p.  161)  and  an  interesting 
account  of  the  services  of  the  occasion  on  which  it  was  deliv- 
ered, given  by  one  who  was  present.  (Vol.  Ill,  p.  24.) 

tSee  Remonstrance  and  Answer  in  Documentary  History 
of  New  York,  Vol.  III.,  p.  303.  Also  Gunn's  Life  of  Living- 
ston, d.   9  9. 


TO  FINAL  INDEPENDENCE.  Gf> 

Unquestionably,  these  people  were  ardently  attached 
to  their  Church,  but  they  grievously  mistook  her  true 
policy.  They  loved  their  own  language,  the  language 
in  which  their  fathers  had  worshiped,  and  in  which 
their  mothers'  earliest  words  of  affection  had  been 
spoken.  They  were  not  required  to  abandon  it,  but 
only  to  consent  to  the  introduction  of  the  English  for 
the  benefit  of  those  who  preferred  it.  The  sacrifice  of 
prejudice  and  feeling  should  have  been  cheerfully  made, 
and  the  measures  of  the  consistory  have  been  quietly 
submitted  to. 

This  was  a  great  era  in  the  history  of  the  Church  in 
America,  but  we  must  not  mistake  its  nature  by  dating 
the  cessation  of  the  Dutch  language  in  public  wor. 
ship  from  this  time;  This  was  only  the  beginning  of  a 
very  gradual  introduction  of  the  English,  by  the  calling 
of  one  English  preacher  to  the  church  of  New  York. 
Even  in  that  church,  the  Dutch  continued  in  use  for 
some  time,  and  in  many  country  congregations  for 
years.  Gradually,  both  languages  tame  to  be  used  in 
alternate  services,  until  a  little  more  than  half  a  cen- 
tury ago  the  Dutch  was  no  more  heard  in  public  worship. 
Since  that  time,  a  few  aged  ministers  were  accustomed 
to  deliver  one  address  at  the^Lord's  table,  and  occasion- 
ally to  lecture  in  private  houses  in  the  Dutch  language 
for  the  benefit  of  the  few  representatives  left  of  the 
past  generations.  The  last  service  in  the  Middle 
Dutch  Church  of  New  York,  after  it  was  leased  to  the 
General  Government  for  a  Post-office,  was  held  August 
11th.  1814,  and  the  vast  assembly  composed,  in  a  great 
measure  of  those  who  had  there  been  baptized  and  made 
confession  of  their  faith,  was  dismissed  by  the  Rev.  Dr. 
Thomas  DeWitt  with  the  Apostolic  Benediction  in 
the  venerable  language  in  which  the  building  had  been 
dedicated,  and  in  which  the  pastors  had  for  many  years. 


66  DEVELOPMENT  OF  THE  CHURCH 

ministered.  It  was  beautifully  appropriate  that  this 
tribute  should  be  paid  to  the  Dutch  language  in  the 
edifice  within  whose  walls  the  first  English  sermon 
had  been  preached.  Thus,  gradually  did  the  mother 
language  of  the  Church  depart,  lingering  to  the  last 
in  the  affections  of  those  who  loved  it  for  the  sake 
of  the  fathers,  and  of  the  memories  of  childhood.  The 
minutes  of  the  General  Synod  began  to  be  kept  in  Eng- 
lish in  the  year  1794,  and  so  it  became  the  official  lan- 
guage of  the  Church ;  and  this,  it  seems,  scarcely  cred- 
ible to  us,  was  done  less  than  a  hundred  years  ago,  and 
after  the  Dutch  had  had  more  than  a  century  and  a  half 
of  undisputed  sway.* 

Another  very  serious  hindrance  to  the  progress  of 
the  Church,  was  the  fact  that  there  was  no  regular 
provision  in  this  country  for  the  education  and  ordina- 
tion of  ministers.  Of  course  the  first  ministers  had 
to  coa:e  from  Holland,  and  whenever  one  was  needed 
by  a  church,  application  was  made  to  the  directors  of 
the  West  India  Company,  who  for  the  most  part  resided 
in  Amsterdam.  They  consulted  with  the  ministers  of 
that  cityT  and  usually  left  it  with  them  to  procure  a 
man  suited  to  the  field  and  willing  to  enter  it.  Having 
found  such  a  man,  he  was  ordained  by  the  Classis  of 
Amsterdam  and  sent  out  by  the  company.  After  the 
cessation  of  the  Dutch  rule,  the  churches  in  America 
corresponded  directly  with  the  Classis,  to  which  their 
interests  had  been  committed  by  the  Synod  of  North 
Holland,  and  they  were  by  it  supplied  with  ministers. 
So  it  happened,  that  for  many  years  all  the  ministers 

*The  Holland  brethren  in  the  West  brought,  their  language 
with  them,  and  they,  of  course,  use  it  in  public  worship.  But 
wiser  than  our  fathers  were,  they  have  adopted  the  enlightened 
policy  of  favoring  the  introduction  of  the  English  into  their 
.churches  as  soon  as  the  general  good  demands  it. 


TO  FINAL  INDEPENDENCE.  67 

and  churches  of  the  denomination  in  America  were 
subject  to  the  Ciassis  of  Amsterdam.  The  voluminous 
and  valuable  correspondence  between  this  ciassis 
and  the  churches  and  ministers  of  this  country  is  in 
possession  of  the  General  Synod,  and  it  is  hoped 
that  it  will  ere  long  be  given  to  the  public  in  an  Eng- 
lish translation.  That  Ciassis  has  always  been  noted 
for  the  interest  it  has  taken  in  churches  in  the  Dutch 
colonies  in  the  East  and  West  Indies  as  well  as  on  the 
American  continent.  It  also  planted  the  German 
Reformed  Church  in  this  country  by  commissioning  and 
supporting  the  first  German  ministers  in  the  state  of 
Pennsylvania.* 

The  dependence  of  the  American  Churches  on  Holland 
which  in  the  early  period  of  their  history  was  .abso- 
lutely necessary,  and  highly  useful,  became  in  time  the 
occasion  of  damage:  for  many  failed  to  see  when  the 
time  of  minority  had  ceased,  and  the  time  for  independ- 
ent life  and  action  had  come..  The  inevitable  result 
was  the  formation  of  two  parties,  a  progressive  and  a 
conservative  one  causing  strife,  agitation,  delay,  weak- 
ness and  loss.  The  inconveniences  of  the  situation  were 
numerous,  great  and  obvious.  There  was  no  higher 
judicatory  in  the  country  than  a  consistory,  and  con 
sequently  no  power  of  ordination,  and  so  ministers  had 
to  be  procured  from  Holland,  and  persons  desiring  the 
ministry  were  obliged  to  go  thither  to  receive  ordina- 
tion. Much  time  was  lost  and  much  expense  incurred 
in  the  settlement  of  ministers,  and  many  congregations 
remained  vacant  a  long  time,  and  some  were  never  sup- 
plied with  pastors.  Discipline  could  not  be  promptly 
and  thoroughly  exercised,  for  a  minister  could  be  tried 
only  by  the  ciassis  and  all  courts  of  appeal  from  the 

•Proceedings  of  the  German  Coetus  MS. 


08  DEVELOPMENT  OF  THE  CHURCH 

acts  of  consistories  were  on  the  other  side  of  the  water. 
These  and  other  difficulties  made  it  impossible  for  the 
Church  to  hold  her  own,  to  say  nothing  of  extending  her- 
self. No  attempt  to  change  the  order  of  things  was 
made  until  the  year  1737. 

In  that  year  a  few  ministers,  keenly  feeling  these 
inconveniences,  met  together  in  the  city  of  New  York, 
and,  encouraged  by  the  Classis  of  Amsterdam,  devised  a 
plan  of  an  organization  for  fraternal  conference  on  the 
state  and  wants  of  the  churches.  This  plan  was  sub- 
mitted to  the  churches  and  it  was  approved  by  them^ 
it  was  then  adopted  by  a  second  convention  of  minis- 
ters and  elders  in  1738,  and  was  finally  sent  to  the  Classis 
of  Amsterdam  for  its  approbation,  which  was  given  nine 
years  later,  in  1747.* 

It  is  presumed  that  the  Classis,  on  further  thought  of 
the  matter,  concluded  that  they  had  been  too  hasty, 
and  that  they  were  liable  to  endanger  their  prerogative, 
for  the  next  year  (1739)  they  wrote  to  some  parties 
that  they  would  consent  to  a  coetus,  "  under  the 
express  condition  that  care  was  taken  not  to  have  a 
word  uttered  against  the  doctrine,  and  to  have  no  pre- 
paratory or  final  examinations  for  candidates  or  minis- 

*  The  members  of  the  second  convention,  which  met  in  the 
Consistory  Chamber,  New  York,  April  27th,  1738,  were: 
Ministers.  Elders. 

Gualterus  DuBois,  ^SSSSS  I  **  Ne*  Y°rk' 

Cornelius  Van  Santvoort,   Goosse  Adriansse,  Staten  Eyland. 

T.  J.  Frilinghuizen,  H.  Fisscher,  Raretans. 

Reinhard  Erigson,  J.  Zutveen,  Nauwessinks. 

A.  Curtenius,  —  Saboriski,  Hakkinzak. 

J.  Bohm,  Ryts  Snyder,  Philadelphia. 

G.  Haeghoort,  F.  Van  Dyk,  Second  River. 

J.  Schiiler,  J.  Spies,  Schoogharie. 


TO  FINAL  INDEPENDENCE.  69 

ters ;  these  being  matters  which  were,  by  the  Synod  of 
Dort,  restricted  to  the  respective  classes,  and  which, 
therefore,  were  reserved  by  us,  in  forming  a  coetus  some 
years  since  in  the  colony  of  Surinam." 

This  body,  called  the  Coetus,  organized  in  1747,  had 
no  ecclesiastical  authority,  but  was  merely  advisory. 
Consequently  all  the  evils  that  we  have  mentioned  con- 
tinued to  exist,  and  indeed  were  felt  more  keenly  than 
ever.  In  a  few  special  cases  the  Coetus  was  at  first 
permitted  by  the  Classis  to  ordain  ministers.  This 
tended  to  open  the  eyes  of  the  ministers  and  people 
to  see  that  the  churches  in  this  country  were  compe- 
tent to  do  their  own  work,  and  that  there  was  no  reason 
why  they  should  not  be  allowed  to  do  it.  They  saw,  also, 
that  the  ministers  who  had  been  taught  and  ordained 
in  America  were  no  less  able  and  useful  than  many  who 
had  come  from  Holland. 

The  demand  for  the  formation  of  a  classis  was  now 
openly  made,  and  in  1754,  it  was  proposed  in  the  Coetus 
that  that  body  should  be  made  a  regular  classis,  and  that 
the  opinions  of  the  churches  upon  the  matter  should 
be  obtained,  so  that  it  might  be  brought  favorably 
before  the  Synod  of  North  Holland.  This  action  was 
taken  with  great  unanimity,  and  yet,  before  the  churches 
could  be  consulted,  bitter  opposition  to  it  unexpectedly 
sprang  up.  The  matter  was  never  brought  before  the 
Synod  of  North  Holland,  and  the  failure  of  the  move- 
ment was  the  signal  for  a  bitter  war  of  parties  in  this 
country  that  was  carried  on  for  fifteen  years. 

While  all  seemed  to  be  desirous  that  some  way  might 
be  provided  for  the  education  and  ordination  of  minis- 
ters in  this  country,  yet  they  differed  in  their  views 
about  methods.  Under  the  leadership  of  Dom.  Ritaeina, 
of  New  York  city,  a  strong  and  successful  effort  was 
made,  to  secure  a  clause  in  the  charter  of  King's  ( Coluin- 


TO  DEVELOPMENT  OF  THE  CHURCH 

bia )  College  of  New  York  authorizing  the  establishment 
in  that  college  of  a  Professorship  of  Divinity  for  the 
Dutch  churches.  Rut  this  proved  to  be  unsatisfactory  on 
account  of  the  conditions  connected  with  it.  It  was 
earnestly  opposed  by  those  who  were  known  as  the 
coetus  part}*,  who  immediately  took  the  bold  step  of 
converting  the  Coetus  into  an  independent  classis  by 
which  nine  persons  were  in  time,  inducted  into  the  min- 
istry ;  and  also  of  beginning  measures  for  the  establish- 
ment of  a  literary  and  theological  institution  independ- 
ent of  the  existing  neighboring  colleges. 

The  ministers  who  were  natives  of  the  country,  and 
especially  those  who  had  been  ordained  here,  generally 
favored  the  Coetus,  as  did  their  churches.  Vacant 
congregations  who  desired  ministers,  but  could  not  have 
them  because  of  the  trouble,  delay  and  expense  of  send- 
ing to  Holland  for  them  favored  it.  The  minds  of  many 
were  influenced  by  seeing  that  some  of  the  Holland  min- 
isters did  not  suit  their  fields  of  labor,  and  that  the 
characters  of  some  were  not  above  reproach.  It  seemed 
also  to  be  a  humiliating,  as  well  as  unnecessary  thing 
to  be  ever  dependent  on  and  subordinate  to  a  foreign 
Church. 

On  the  other  hand  some  of  the  older  ministers,  who 
had  been  born  and  educated  in  Holland,  and  who  still 
regarded  it  as  their  home,  were  bitterly  opposed  to  the 
measure.  They  seemed  to  think  that  an  ordination 
could  hardly  be  valid  unless  it  came  from  the  Classis 
of  Amsterdam.  They  feared  that  the  Church  in  Amer- 
ica would  be  unable  to  support  an  institution  that  could 
meet  the  requirements,  and  so  she  would  lose  her 
learned  and  respected  ministry.  A  few  of  these 
came  together  in  1755,  called  themselves  the  Confer- 
ence, and  opened  a  correspondence  with  the  Classis 
of  Amsterdam  in  which  they  complained  bitterly  of 


TO  FINAL  INDEPENDENCE.  71 

the  efforts  made  by  the  members  of  the  Coetus,  for 
ecclesiastical  independence,  and  for  their  assumption  of 
it  in  the  matter  of  examinations  and  ordinations.* 

It  has  been  said  that  most  of  the  learning  was  with 
the  Conferentie,  while  practical  piety,  zeal  and  a  pro- 
gressive spirit  were  more  conspicuous  among  the  mem- 
bers of  the  Coetus.  The  latter  naturally  increased  in 
strength  daily,  while  the  other  decreased.  Concerning 
this  controversy  another  has  said :  "  the  peace  of  the 
churches  was  destroyed.  Not  only  neighboring  ministers 
and  congregations  were  at  variance,  but  in  many  places 
the  same  congregation  was  divided  ;  and  in  those  instan- 
ces in  which  the  members  or  the  influential  characters 
on  different  sides  were  nearly  equal,  the  consequences 
became  very  deplorable.  Houses  of  Avorship  were 
locked  by  one  part  of  the  congregation  against  the 
other.  Tumults  on  the  Lord's  day  at  the  doors  of  the 
churches  were  frequent.  Quarrels  respecting  the  ser- 
vices and  the  contending  claims  of  different  ministers 
and  people  often  took  place.  Treacher's  were  sometimes 
assaulted  in  the  pulpits,  and  public  worship  either  dis- 
turbed or  terminated  by  violence.  In  these  attacks  the 
conferentie  party  were  considered  as  the  most  vehement 
and  outrageous.  But  on  both  sides  a  furious  and  intem- 
perate zeal  prompted  many  to  excesses  which  were  a 
disgrace  to  the  Christian  name,  and  threatened  to  bring 
into  contempt  that  cause  which  both  professed  to  be 
desirous  of  supporting/! 

*The  Ministers  who  came  together  in  ';  Conferentie"  in 
New  York,  Sept.  30th,  17  55;  who  were  a  minority  of  the 
old  Coetus,  and  who  at  that  time  wrote  their  first  letter  to 
the  Classis  of  Amsterdam,  in  which  they  expressed  their  dis- 
satisfaction with  the  proceedings  of  the  Coetus  party;  were 
Gerard  Haeghoort,  Anth.  Curtenius,  J.  Eitzema,  Lamb.  De 
Ronde  Benj.  Van  der  Linde. 

fChristian's  Magazine,  Vol.  IT.,  p.  10. 


72  DEVELOPMENT  OF  THE  C1IUECH 

Yet,  in  all  this  strife,  there  was  an  educational  process. 
It  prepared  the  churches  for  the  inevitable  issue,  the 
establishment  of  ecclesiastical  independence.  Already, 
all  parties,  Classis,  Coetus,  Conference  were  agreed  in 
the  general  idea  that  in  some  way  a  ministry  must  be 
raised  up  in  America  for  the  American  churches,  and 
that  an  educational  institution  must  be  provided  for  the 
purpose.  But  what  should  that  institution  be  ?  The  Coe- 
tus advocated  an  independent,  denominational  college 
which  should  be  entirely  under  the  control  of  the  Dutch 
people,  and  in  which  the  classics,  philosophy  &c,  should 
be  taught  as  well  as  divinity.  The  Conferentie,  or  at 
least  the  active  members  of  it,  wished  to  establish  a  pro- 
fessorship of  divinity  in  connection  with  the  already 
existing  King's  College,  and  which  wras  under  the  control 
of  another  denomination.  The  Classis  of  Amsterdam 
expressed  itself  as  ready  to  fall  in  with  any  plan  that 
might  be  agreed  upon,  but  could  do  nothing  so  long  as 
the  parties  here  were  so  widely  divided.  It  is  usually 
thought  that  the  Conferentie  were  opposed  to  the  intro- 
duction of  theological  education  here,  which  is  not  the 
case.  They  considered  that  the  Coetus  was  transcend- 
ing its  powers,  and  was  without  lawful  warrant,  assu- 
ming the  prerogatives  of  the  Classis  by  examining  and 
ordaining  men.  They  claimed  that  they  would  agree  to 
the  making  of  candidates  and  ministers  here,  "  if  there 
were  the  same  instruction  in  studies  as  in  the  Father- 
land." In  fact  Ritzema's  movement  for  the  establish- 
ment of  a  professorship  of  divinity  for  the  Dutch  in 
King's  College  stimulated  Frelinghuysen  to  his  zealous 
efforts  for  the  founding  of  an  independent  College.* 

The  Coetus  party  pursued  their  object  with  great 
energy  and  perseverance,  and  obtained  from  Gov.  Wil- 

*Centennial  of  the  Theol.  Seminary  Appendix  p.  315. 


TO  FINAL  INDEPENDENCE.  73 

liam  Franklin,  of  New  Jersey,  a  charter  for  Queen's  Col- 
lege dated  Nov.  10th,  17GG.  The  College  did  not  go  into 
operation  under  this  charter,  because  of  serious  defects 
in  it,  and  consequently  a  new  one  was  obtained  dated 
March  20th,  1770,  in  which  the  object  was  declared  to  be 
to  supply  the  Dutch  churches  with  an  "able,  learned, 
and  well-qualified  ministry."  This  did  not  help  toward 
a  reconciliation  of  the  parties.* 

In  some  of  the  churches,  troubles  arose  from  the  aver- 
sion of  many  to  close  and  faithful  experimental  preach- 
ing. Some  of  the  old  ministers  valued  orthodoxy  more 
than  experimental  religion,  and  many  members  were 
admitted  to  the  Church,  who  gave  little  evidence  of  piety. 
This  was  contrary  to  what  was  positively  enjoined  by 
the  Synod  of  Dort.  It  followed,  that  they  who  knew 
nothing  of  the  life  of  God  in  the  soul  could  not  endure 
searching  preaching  addressed  to  the  conscience.  Faith- 
ful, pointed  preaching  was  one  of  the  causes  of  the  seri- 
ous difficulties  between  Dom.  Hermanus  Meier  and  the 
Church  of  Kingston,  N.  Y.  Other  causes,  springing  from 
his  sympathy  with  the  Coetus  party,  led  the  Consis- 
tory to  invite  a  conclave  of  neighboring  ministers,  who 
without  authority,  suspended  him  for  six  weeks  from  his 
ministrj',  and,  following  this  action,  the  Consistory 
refused  to  pay  his  salary  and  declared  the  pulpit 
vacant.*  The  Rev.  Theodoras  Jacobus  Frelinghuysen 
settled  on  the  Raritan   in  1720  and  labored  over  the 

*Centennial  of  the  Theol,  Seminary  Appendix  p.  332. 

*The  Christian's  Magazine  Vol.  II.,  p.  10.  The  Magazine 
of  the  Reformed  Dutch  Church,  Vol.  III.,  p.  300,  380,  contains 
interesting  communications  on  the  history  of  the  Kingston  dif- 
ficulties. After  his  removal  to  Pompton,  N.  J.,  Dr.  Meier 
was  appointed  by  the  General  Synod  Instructor  in  Sacred 
languages,  and  he  was  subsequently  made  a  Lector  or  assist- 
ant Professor  of  Theology. 


74  DEVELOPMENT  OF  THE  CHURCH 

region  now  covered  by  the  Reformed  Churches  of  Som- 
erset and  adjacent  counties.  His  faithful  Evangelical 
ministry  excited  severe  opposition.  But  he  accom- 
plished an  excellent  work,  for  religion  was  greatly 
revived  in  that  portion  of  the  country  before  the  arrival 
of  Whitfield  and  the  Tennents  with  whom  he  was  after- 
wards associated.* 

To  moderate  and  reflecting  men,  the  church  seemed  to 
be  on  the  very  brink  of  ruin,  and  they  saw  no  earthly 
help.  Many  fled  from  their  ecclesiastical  homes  to  find 
that  peace  among  strangers  which  was  denied  thenT"by 
their  kindred. 

God's  eye,  however,  was  upon  the  Church  and  He 
wrought  for  her  a  wonderful  deliverance.  His  chosen 
instrument  was  John  H.  Livingston,  a  descendant  of  the 
eminent  John  Livingston  of  Ancram  in  Scotland,  under 
one  sermon  of  whom,  at  the  Kirk  of  Shotts,  five  hun- 
dred souls  were  awakened  ;  and  who  afterward  found  an 
asylum  from  persecution  in  Rotterdam  where  he 
preached  and  died.  Robert  Livingston,  the  son  of  this 
eminent  man  of  God,  obtained  a  patent  for  the  Manor 
of  Livingston,  Columbia  Co.,  N.  Y.,  in  1684.  John  Henry, 
his  great-grandson  was  born  near  Poughkeepsie  in  174*;, 
was  graduated  from  Yale  College  in  1762,  entered  on  the 
study  of  law,  but  after  his  conversion  he  devoted  him- 
self to  the  ministry.  Having  duly  weighed  the  claims 
of  the  Episcopal,  the  Presbyterian,  and  the  Reformed 
Dutch  Churches,  he  determined  to  enter  the  last  men- 
tioned, of  which  his  parents  were  members.  He  did  this 
at  the  most  gloomy  period  of  her  history. 

*"  He  was  a  great  blessing  to  the  Dutch  Church  in  America. 
He  came  over  from  Holland  in  the  year  172  0  and  settled  on 
the  Raritan.  He  left  five  sons,  all  ministers,  and  two  daugh- 
ters married  to  ministers.  The  Christian's  Magazine,  Vol.  II., 
p.  4.     Dr.  Messier s  Historical  Sketches.- 


TO  FINAL  INDEPENDENCE.  75 

He  went  to  Holland,  studied  at  the  University  of 
Utrecht,  and  returned  in  1771,  a  Doctor  of  Divinity,  and 
a  minister  ordained  by  the  Classis  of  Amsterdam,  on  a 
call  to  be  one  of  the  collegiate  pastors  of  the  church  in 
New  York  to  officiate  in  the  English  language. 

Before  his  departure  to  Holland,  he  was  deeply 
affected  by  the  state  of  the  Church,  and  he  had  an 
ardent  desire  to  become  an  instrument  for  restoring 
peace  and  harmony.  Impressed  with  the  idea  that 
God  would  use  him  for  that  purpose,  he  as  soon  as  he 
reached  Holland,  began  to  talk  with  ministers  and  others 
about  the  condition  of  things  in  America,  the  progress 
of  society,  and  the  needs  of  the  Church.  He  found 
them  for  the  most  part  well-disposed  and  ready  to 
approve  any  feasible  plan  for  the  reconciliation  of  the 
parties,  that  might  be  proposed. 

The  Classis  of  Amsterdam,  to  whom  the  Synod  of 
North  Holland  had  given  full  powers  to  act  as  a  perma- 
nent committee  on  the  affairs  of  the  American  Churches, 
wrote  a  letter  in  17G8  to  both  the  Coetus  and  Conferen- 
tie,  proposing  the  establishment  of  a  professorship  of 
divinity  in  connection  with  Princeton  College,  to  which 
both  parties  objected.  The  letter  was  conceived  in  a 
most  admirable  spirit  as  the  following  sentences  show  : 

"  Behold,  dearly-beloved  brethren,  how  the  Classis  is 
ready  to  lay  aside  its  dignity,  and  see  whether  this 
effort  may  not  by  God's  blessing,  become  the  means  of 
uniting  in  sincere  love  the  sadly-divided  brethren,  who 
are  one  with  us  in  the  Reformed  worship  and  doctrine. 
Oh !  that  a  pitifully  wasted  Babel  might  be  changed 
into  a  true  Philadelphia."*  Nothing  could  be  farther 
from  the  truth  than  the  idea  commonly  entertained 
that  a  persistent  determination  on  the  part  of  the  church 

*.See  this  letter  in  the  Appendix  to  the  "  Centennial  of  the 
Theological  Seminary,"  p.   334. 


76  DEVELOPMENT  OF  THE  CHURCH 

authorities  in  Holland  to  retain  the  control  of  the  Amer- 
ican churches  was  the  cause  of  their  difficulties,  or, 
at  least,  of  delay  in  their  removal.  On  the  contrary, 
the  parties  in  America  were  chiefly  at  fault,  and  their 
dissensions  grieved  the  Classis  of  Amsterdam,  which 
was  ready  at  any  time  to  give  them  the  right  to  license 
and  ordain  ministers,  and  to  manage  their  own  affairs 
when  they  should  agree  among  themselves,  and  when 
independence  should  not  involve  the  loss  of  an  educa- 
ted ministry,  in  the  time  to  come. 

The  result  of  deliberations  and  conferences  in  Hol- 
land was  the  preparation  and  approval  by  the  Classis 
of  Amsterdam  and  the  Synod  of  North  Holland  of  a 
plan  of  union  for  the  American  churches.  This  was 
followed  by  correspondence  by  Mr.  Livingston  and 
others  with  influential  members  of  both  parties  in  this 
country.  The  members  of  the  Coetus,  of  course,  would 
not  object,  and  those  of  the  Conferentie  were  disposed 
to  listen  to  anything  that  came  from  Holland.  Some 
of  the  old  issues  had  been  removed,  the  bitter  spirit 
that  had  prevailed  had  worn  away,  and  many,  tired  of 
strife  were  ready  for  conditions  of  peace. 

Shortly  after  his  settlement  in  New  York,  Dr.  Living- 
ston induced  the  Consistory  to  invite  all  the  ministers 
of  the  Dutch  churches  in  the  country,  with  an 
elder  from  each  church,  to  meet  in  a  convention  to 
devise  measures  of  peace  and  union.  This  invitation 
came  from  the  best  source  possible,  for  the  church  of 
New  York  was  not  only  a  city  church,  the  oldest,  largest 
and  most  influential  in  the  country ;  but  it,  like  the 
church  of  Albany,  had  remained  neutral  in  the  contro- 
versy. The  invitation  was  cordially  responded  to,  and 
on  the  15th  of  October,  1771,  the  convention,  composed 
of  twenty  two  ministers  and  twenty  four  elders  met  in 
New  York.    Dr.   Livingston  was  chosen  president  of 


TO  FINAL  INDEPENDENCE.  77 

the  convention,  and  it  was  evident  at  the  opening  of 
the  session  that  the  members  had  come  together  in 
a  proper  spirit  and  were  prepared  for  union. 

A  committee  of  twelve,  composed  of  two  ministers 
and  two  elders  from  each  of  the  parties,  and  the  same 
number  of  neutrals,  was  appointed  to  prepare  a  plan  of 
union. 

Dr.  Livingston  being  on  the  committee,  now  pro- 
duced the  plan  which  he  had  brought  with  him  from 
Holland,  and  which  had  there  been  informally  approved. 
It  had  three  objects  in  view :  First,  to  provide  for  the 
internal  arrangement  and  government  of  the  churches 
by  the  organization  of  superior  church  judicatories 
and  also  for  the  establishment  of  a  professorship  of 
divinity,   and    for   the   founding   of    schools.    Second, 

*  This  Convention  was  composed  of  the  following  members : 

Churches.  Ministers.  Elders. 

Pouglikeepsie  and  Fishkill,      Isaac  Rysdyk,  Richard  Snediker. 

English  Neighborhood,  Gerrit  Leydekker,  Michael  Moore. 

■K-insrs  To    T  otm-  island  5  Joannes  Casp.  Rubel,         Englebert  Lott. 

Kin„s  co.,  J,on0  isiana,         ^  uipianus  Van  Sinderen,    J.  Kappelje. 

New  Brunswick,  Joannes  Lcydt,  Hendrick  Visscher. 

Hackensack  <&  Sckraalenberg,  Warmoldus  Kuypers,        Garret  de  Marest. 

Catskill  and  Coxsackie,  Joannes  Sehuneman. 

Bergen  and  Staten  Island.       William  Jackson,  Abram  Sikkels. 

Kingston,  Hermanus  Meyer, 

Marbletown  and  Mombacus,   Dirk  Romeyn.  Levi  Pawling. 

Millstone  and  Neshanic,  Joannes  M.  Van  Harlingen, 

Jacobus  Van  Arsdalen. 
Gravesend  and  Harlem,  Martinus  Schoonmaker,     Johannes  Sikkels. 

Hackensack  &  Schraalenberg,  Joannes  Henricus  Goetschius, 

<  Peter  Zabriskie. 
\  Daniel  Herring. 
Paramus,  Benjamin  Van  derLinde,   Stephen  Zabriskie. 

Old  Raritan,  Jacob  Rutse  Hardenberg, 

Cornelius  Van  der  Mulen. 

Tappan,  Samuel  Verbryck,  Roelif  Van  Houten. 

Albany,  Eilardus  Westerlo,  H.  Gansevoort 

,    „      _  ( Jacobus  Van  Zanten 

(  Lambertus  de  Ronde,  J  isaao  Roosevelt. 

New  York,  <  Archibald  Laidlie,  <i  Evert  By vanck. 

(  John  H.  Livingston,  ^  Cornelius  Sebring. 
Aquchackenong,                        David  Marinus.            Chr.  Gerbrand  Jurriaen. 
Freehold  and  Middletown,      Benjamin  Dubois,  AartSipkin. 

vi»„„+~„  S  Jacobus  Kltinge. 

Kingston,  \  Adolph  Meyer. 


78  DEVELOPMENT  OF  THE  CHUKCH 

the  healing  of  dissensions  and  promotion  of  peace  in 
the  churches.  Third,  correspondence  with  the  Church 
in  Holland,  it  being  provided  that  the  minutes 
of  the  general  body  should  be  regularly  sent  to  the 
classes,  or  if  need  be,  the  s}7nod  of  North  Holland  might 
be  appealed  to  in  case  of  differences  "  on  important 
doctrines  among  the  brethren." 

In  October,  1772,  the  convention  again  assembled, 
and  a  letter  from  the  Classis  of  Amsterdam,  fragrant 
with  the  spirit  of  Christian  charity,  was  read,  in  which 
they  declared  their  full  approbation  and  ratification  of 
the  plan,  and  expressed  their  earnest  wishes  and  prayers 
for  the  prosperity  of  the  American  churches.  Thus 
were  the  wounds  of  the  bleeding  Church  healed  and 
harmony  was  restored  among  her  ministers  and  mem- 
bers.* 

Let  any  one  who  is  disposed  to  wonder  why  the  first 
Church  that  was  planted  in  New  Amsterdam  does  not 
now  cover  the  land,  review  the  ground  over  which  we 
have  passed.  Let  him  bear  in  mind  that  the  Dutch 
rule  lasted  only  thirty-six  years  after  the  introduction 
of  the  Church ;  that  it  departed  when  New  Amsterdam 
was  a  little  village  with  fifteen  hundred  inhabitants ; 
that  for  most  of  the  time  until  the  establishment  of 
national  independence,  the  chief  portion  of  the  Church 
struggled  for  life  under  the  shadow  of  a  virtual  Epis- 
copal establishment;  let  him  remember  that  her  doors 
were  closed  to  Calvinistic  Presbyterians  coming  from 
Scotland  and  Ireland,  for  a  century  and  a  quarter,  by 
the  tongue  unknown  to  them  in  which  she  spoke ;  and 
that  these  people  began  to  establish  churches  for 
themselves,  forty-five  years  before  an  English  word  was 
heard  in  a  Dutch  Church,  and  thus  the  opportunity  of 

♦See  this  letter  in  Appendix  to  "  Centennial  of  the  The- 
ological Seminary,"  p.  342. 


TO  FINAL  INDEPENDENCE.  79 

gaining  accessions  from  them  was  never  enjoyed ;  and 
that  at  the  same  time  immigration  from  the  Fatherland 
ceased.  Moreover,  let  him  remember  that  for  a  cen- 
tury and  a  half  she  had  no  organized  existence  here, 
no  higher  court  than  a  consistory,  and  no  power  of 
ordination  ;  that  she  was  simply  an  unorganized  depend- 
ent on  a  foreign  Church,  and  was  at  the  same  time 
torn  by  internal  dissensions.  How  could  she  make  pro- 
gress? Was  she  not  as  a  bush  burning  but  not  consumed? 
The  Church  seemed  now  to  have  arrived  at  a  favor- 
able position,  to  begin  to  spread  and  to  tell  on  the  sur- 
rounding population.  But  the  chief  thing  was  still 
lacking,  the  provision  for  the  education  of  her  min- 
isters;  for  of  all  the  Churches  in  the  land,  she  was 
least  able  to  succeed  without  an  educated  ministry,  in- 
asmuch as  the  people  had  been  taught  to  regard  that 
as  essential.  This  was  required  by  the  plan  of  union, 
and  the  Church  of  Holland  would  never  have  con- 
sented to  the  independence  of  the  American  churches, 
if  this  had  not  been  guaranteed.  In  the  Fatherland 
great  importance  was  attached  to  learning  in  the  min- 
istry, and  no  country  has  produced  a  greater  proportion 
of  eminent  theologians  than  Holland.  The  ministry 
of  the  Dutch  churches  in  this  country  was  standing  in 
the  front  rank,  and  the  fear  lest  that  position  should  be 
lost,  powerfully  urged  the  Conferentie  to  take  the  stand 
they  did.  At  once  therefore,  the  subject  of  a  professor- 
ship of  theology  was  agitated,  and  measures  were  taken 
for  its  establishment.  "  The  Reformed  Dutch  Church 
is  thus  entitled  to  the  credit  of  having  first  contemplated 
and  adopted  a  system  of  theological  education  in  this 
country,  which  has  received  the  approbation  and  been 
followed  by  the  practice  of  almost  all  her  sister 
Churches.* 

♦Sermon  by  the  Rev.  Thomas  Dewitt,  D.D.,  on  the  death  of 
Dr.  Livingston. 


SO  DEVELOPMENT  OF  THE  CHURCH 

In  1773,  it  was  resolved  by  the  general  meeting  of 
ministers  and  elders  held  at  Kingston,  N.  Y.,  to  ask 
the  Classis  of  Amsterdam  to  send  a  Professor  of  Divin- 
ity from  Holland.  The  Classis  having  consulted  with  the 
Theological  Faculty  of  Utrecht  agreed,  instead  of  send- 
ing a  man,  to  recommend  the  election  of  Dr.  Livingston 
to  the  office.  He  would  have  been  appointed  in  1775, 
had  not  the  war  of  the  Revolution  just  broken  out, 
causing  the  adjournment  of  the  assembly  after  a  day  of 
fasting  and  prayer  had  been  appointed. 

The  Church  now  had  her  share  of  trial  in  the  troub- 
lous times  that  followed.  Congregations  were  scat- 
tered, and  only  a  small  remnant  of  the  church  of  New 
York  remained  in  the  city.  The  four  pastors  retired 
into  the  country  :  De  Ronde  to  Scaghticoke,  Ritzema  to 
Kinderhook,  Laidlie  to  Redhook,  and  Livingston  to 
Kingston,  N.  Y.,  with  the  family  of  his  father-indaw, 
Hon.  Thilip  Livingston  who  was  a  member  of  Congress 
and  a  signer  of  the  Declaration  of  Independence.  He 
afterwards  went  to  Albany,  where  he  preached  for  some 
time,  then  to  Livingston's  Manor,  where  he  remained 
eighteen  months  officiating  every  Lord's  day  in  Dutch 
and  English,  and  finally  went  to  his  father's  residence  in 
Roughkeepsie,  where  he  remained  until  the  close  of  the 
war. 

After  the  city  had  been  evacuated  by  the  British, 
Dr.  Livingston  returned  and  resumed  his  labors  with 
mingled  emotions  of  joy  and  sadness.  Of  the  four 
pastors  who  were  there  at  the  beginning  of  the  war, 
lie  now  stood  alone.  The  excellent  Laidlie  had  died, 
and  De  Ronde  and  Ritzema  were  too  infirm  to  return. 
Two  of  the  churches  had  been  desecrated.  The  Middle 
church  had  been  used  both  for  a  prison  and  a  riding- 
school,  and  the  North  for  a  prison.  The  South  church 
in  Garden  street  had  not  been  abused,  and  in  it  the; 


TO  FINAL  INDEPENDENCE.  81 

scattered  members  of  the  congregation  were  re-collected, 
and  there  they  worshiped  until  the  other  edifices  had 
been  repaired.  The  subject  of  the  professorship  was 
at  once  agitated,  and  Dr.  Livingston  was  promptly  and 
unanimously  elected  Professor  of  Theology  in  178-1. 
In  the  following  year,  articles  of  correspondence  were 
agreed  upon  between  the  Presbyterian,  Associate 
Reformed,  and  Reformed  Dutch  Churches. 

The  plan  of  union  had  answered  its  purpose  admir- 
ably, but  the  time  had  now  come  for  a  more  thorough 
and  efficient  organization  of  the  churches.  It  was 
also  thought  necessary  that  the  Standards  of  Doctrine, 
the  Liturgy,  and  the  Rules  of  Church  Order  should  be 
published  in  the  English  language  for  the  sake  of  "  the 
general  protection  of  the  civil  authorities  in  freedom 
of  worship,"  and  also  because  English  was  the  national 
tongue,  was  making  rapid  progress,  was  used  very 
extensively  in  the  congregations,  and  because  the 
"  rising  generation  seem  to  be  little  acquainted  with  the 
Dutch  tongue."  After  four  years  attention  to  this 
work  by  able  committees,  it  was  finished  and  approved 
in  1792.  The  most  important  part  of  the  work  was 
the  formation  of  the  "Explanatory  Articles,"  which 
were  intended  to  show  how  the  Church  Orders  of  Dort, 
which  had  been  retained,  were  to  be  carried  out  in  the- 
new  and  peculiar  circumstances  in  which  the  Church 
was  placed  in  this  country.  The  printed  volume  con- 
taining the  Doctrinal  Standards,  Liturgy  and  Rules  of 
Church  Government  was  presented  to  the  Synod  in 
October  1793,  was  accepted  and  was  recommended  to 
all  the  congregations. 

"The  adoption  of  this  Constitution,"  says  Dr.  Gunn, 
"  is  a  memorable  event,  as  it  established  that  consolida- 
tion of  the  Union,  without  which,  it  was  much  to  be 
feared,  the  Union  would  be  but  of  temporary  duration ; 


82        DEVELOPMENT  OF  THE  CHURCH. 

and  placed  the  Church  in  a  position  to  maintain  her 
character,  to  make  herself  known  and  respected  among 
other  denominations,  and  to  prosecute  with  life  and 
energy  any  enterprise,  the  successful  accomplishment 
of  which  might  be  deemed  essential  to  her  future  pros- 
perity ;  and  of  the  Constitution,  it  may  be  averred  that 
it  has  proved  the  palladium  ( if  the  term  be  allowable  ) 
of  the  Church,  or  rather  the  great  safeguard,  next  to 
the  Bible,  under  the  Divine  blessing  of  her  govern- 
ment, peace  and  purity.  It  is  a  good  caution,  "  Remove 
not  the  ancient  landmarks  which  thy  fathers  have  set."  * 
Thus  was  the  Church  brought  through  most  trying 
times  by  her  Divine  Head.  The  chief  instrument  that 
He  used  deserves  all  of  the  honor  that  we  have  given 
him,  for  he  was  a  burning  and  shining  light,  and  many 
rejoiced  in  his  light.  We  will  have  occasion  again  to 
speak  of  him,  for  God  continued  him  long  as  a  counselor 
of  the  Church  and  a  teacher  of  her  teachers.  Nor  should 
the  names  of  his  friends  and  co-workers,  Laidlie,  Wes- 
terlo,  Romeyn,  Meier,  Hardenberg,  Leydt,  Yerbryck, 
Jackson,  Eysdyck  and  many  others  be  forgotten  for  they 
secured  for  us  our  goodly  heritage.  "Blessed  are  the 
dead  which  die  in  the  Lord  from  henceforth ;  yea,  saith 
the  Spirit,  that  they  may  rest  from  their  labors,  and 
their  works  do  follow  them." 

*Gunn's  memoirs  of  Livingston!  p.  318. 


CHAPTEE  V. 

EDUCATIONAL  INSTITUTIONS,  BOARDS,  MISSIONS. 

The  history  of  the  Church  from  the  adoption  of  the 
Constitution  to  the  present  time  is  marked  by  the  estab- 
lishment and  increasing  efficiency  of  her  educational 
institutions,  her  various  boards,  and  other  agencies 
for  carrying  on  her  work,  and  her  progress  in  this 
country  and  in  heathen  lands. 

Great  importance  was,  as  we  have  seen,  attached 
in  Holland  to  a  learned  ministry,  and  the  churches  in 
America  were  provided  with  it  during  the  period  of 
their  dependence.  The  fear  that  this  blessing  might 
be  lost  was  the  cause  of  woful  and  almost  fatal  dissen- 
sions;  and  when  the  time  came  for  the  American 
churches  to  begin  an  independent  career,  it  was  agreed 
by  all  parties  in  adopting  the  Plan  of  Union  that  pro- 
vision should  at  once  be  made  for  the  education  of  can- 
didates for  the  ministry.  For  many  years  the  fostering 
of  her  educational  institutions  has  been  her  chief  object, 
and  in  the  "Acts  of  the  General  Synod,"  the  highest 
place  has  been  accorded  to  the  Professorate.  Through 
many  difficulties  the  Church  has  succeeded  in  making 
what,  considering  her  size  and  strength,  is  a  munifi- 
cent provision  for  the  education  of  young  men  for  her 
ministry. 

QUEEN'S,  NOW   RUTGERS    COLLEGE,   AND   THE   THEO- 
LOGICAL SCHOOL  AT  NEW  BRUNSWICK,  N.  J. 

These  institutions  have  no  organic  connection,  the 
College  being  governed  by  a  self-perpetuating  board  of 
trustees  according  to  its  charter,  and  the   Seminary 


84  EDUCATIONAL  INSTITUTIONS, 

directly  by  the  General  Synod  according  to  the  con- 
stitution of  the  Church.  But  their  relations  from  the 
beginning  have  been  so  intimate,  that  their  early  histo- 
ries connot  well  be  written  separately.  The  persevering 
efforts  of  the  members  of  the  coetus  party  for  the 
establishment  of  a  college,  to  prepare  men  for  the  min- 
istry of  the  Dutch  Church,  and  to  be  entirely  independ- 
ent of  other  denominations,  were  rewarded  at  last  by 
the  grant  of  a  charter  for  an  institution  to  be  called 
Queen's  College.  This  charter  was  granted  by  King 
George  III.,  through  Gov.  William  Franklin  of  New 
Jersey,  and  was  dated  Nov.  10,  1766.  It  was  provided 
that  the  first  meeting  of  the  Trustees  should  be  held  at 
Hackensack,  N.  J.,  on  the  second  Tuesday  in  May,  1767.* 
Because  of  certain  defects  in  this  charter,  the  College 
never  went  into  operation  under  it,  and  so  a  second 
and  amended  charter  was  obtained  by  royal  authority 
through  Gov.  Franklin,  bearing  date  March  20th,  1770. 
The  Trustees  held  their  first  meetings  at  Hackensack, 
N.  J.,  and  the  question  whether  the  College  should  be 
located  in  that  village  or  at  New  Brunswick,  was  decided 
in  favor  of  the  latter,  chiefly  on  the  ground  of  the  larger 
pecuniary  inducements  offered  by  the  people  of  New 
Brunswick.  The  Rev.  Dr.  Theodorick  Romeyn  having 
declined  the  presidency,  Rev.  Dr.  Jacobus  R.  Harden- 
bergh  of  Rosendale,  New  York,  was  elected  in  1785,  and 
he  was  at  the  same  time  chosen  pastor  of  the  Reformed 
Dutch  Church  of  New  Brunswick.  He  had  been  a 
student  of  the  Rev.  John  Frelinghuysen,  of  Raritan, 
N.J.j  was  one  of  those  who  had  been  ordained  by  the 
Coetus,  a  man  of  strong  native  powers  ;  and  to  the  repu- 
tation of  an  eminent  divine,  he  added  that  of  an  ardent 
and  influential  patriot.  He  was  a  member  of  the  conven- 

*See  Centennial  of  New  Brunswick  Seminary)  page  332^ 


BOARDS,  MISSIONS.  85 

tion  which  framed  the  first  constitution  of  New  Jersey. 
He  died  in  1790  at  the  age  of  fifty-two.  The  first  tutors 
who  gave  instruction  in  the  College  were  Frederick, 
afterwards  Gen.  Frelinghuysen  of  Revolutionary  mem- 
ory, the  step-son  of  Pres.  Hardenbergh ;  and  John  Taylor, 
who  took  an  active  part  in  the  war  of  the  Revolution, 
drilled  the  students  as  a  military  company,  and  was 
made  Colonel  of  the  New  Jersey  State  regiment. 

Rev.  Drs.  Livingston  and  Theodorick  Romeyn  hav- 
ing both  declined  the  presidency  after  the  death  of  Dr. 
Hardenbergh,  degrees  were  conferred  under  the  tempo- 
rary presidencies  of  Rev.  Dr.  William  Linn  and  Rev.  Dr. 
Ira  Condict  until  the  year  1795.    From  that  time  until 
1807  the  exercises  of  the  College  were  suspended.   A 
union  with  Princeton  College  was  proposed  and  dis- 
cussed in  the  Board  of  Trustees  but  the  idea  was  aban- 
doned, "  for  it  was  felt  that  the  union  would  be  nothing 
less  than  a  merging  of  Queen's  into  Nassau  Hall.    The 
Trustees  preferred  to  hold  their  charter  and  to  wait 
patiently  for  a  favorable  time  to  revive  the  institution.'' 
The  Trustees  of  the  College  would  gladly  have  had 
the  Theological  professorate  joined  to  their  institution 
at  the  beginning.    But  as  the  College  owed  its  exist- 
ence  to    one   of    the   parties   whose   dissensions   had 
only  just  been  healed,  it  was  considered  prudent  to  let 
the    theological    jjrofessorate    stand    independently   of 
the  literary  institution ;   in  fact  this  was  required  by 
the  plan  of  union.    But  on  account  of  the  impoverished 
condition  of  the  country  immediately  after  the  Revolu- 
tion, little  could  be  done  for  the  support  of  the  pro- 
fessor.   Dr.   Livingston   therefore    continued   to    hold 
his  charge  in  New  York  City,  at  the  same  time  teach- 
ing theology  to  his  students  at  his  home.    To  accom- 
modate such  as  were  not  able  to  bear  the  expense  of 
living  in  the  city,  Rev.  Dr.  Hermanus  Meyer,  of  Pomp- 


SG  EDUCATIONAL  INSTITUTIONS, 

ton  Plains,  N.  J.,  was  appointed  lector  in  theology, 
and  after  his  death,  Rev.  Dr.  T.  Romeyn,  of  Schenectady, 
and  Rev.  Dr.  Solomon  Froeligh  of  Schraalenberg,  were 
appointed  lectors  for  the  convenience  of  students  from 
the  northern  and  southern  parts  of  the  Church  respect- 
ively. 

The  consistory  of  the  church  in  New  York,  in  order 
to  remove  the  objection  of  expensive  living  in  the  city, 
now  agreed  that  Dr.  Livingston  should  thenceforth  ren- 
der them  half  his  usual  service,  relinquish  half  his  sal- 
ary, and  open  his  divinity  school  at  Flatbush,  Long 
Island.  He  removed  thither  in  1790,  and  began  his  lect- 
ures with  a  flattering  number  of  students.  IJut  the  very 
next  year,  the  Synod,  utterly  discouraged  by  the  diffi- 
culty of  raising  moneys,  abandoned  for  the  time  all 
efforts  in  that  direction  and  appointed  the  lectors  Romeyn 
and  Froeligh  additional  professors  of  theology.  Dr. 
Livingston,  in  consequence  of  this  virtual  desertion 
of  his  school,  returned  to  New  York,  and  resumed  full 
pastoral  work,  at  the  same  time  teaching  divinity  to 
the  students  who  came  to  him. 

The  Synod,  having  learned  that  this  plan  did  not  work 
well,  came  back  in  1804  to  the  original  idea  of  one  per- 
manent endowed  professorship.  The  election  of  Dr. 
Livingston  had  been  made  in  1784  by  the  Particular 
Synod,  and  he  was  now  chosen  by  the  General  Synod 
to  be  the  permanent  professor,  while  Profs.  Romeyn 
and  Froeligh  were  to  continue  in  their  positions  for 
life,  but  were  not  to  have  successors.  It  was  resolved 
to  attempt  to  raise  funds  for  the  support  of  Prof.  Liv- 
ingston and  so  to  prepare  the  way  for  his  separation 
from  his  pastoral  charge  and  for  his  entire  devotion 
to  his  professorship. 

In  1807,  the  Trustees  of  Queen's  College,  being  desir- 
ous of  reviving  the  institution,  proposed  to  the  Gen- 


BOAEDS,  MISSIONS.  87 

eral  Synod  a  union  of  the  College  and  the  Theological 
professorate,  engaging  to  make  the  College  subservient 
to  the  great  end  for  which  the  charter  had  been 
obtained,  "the  promotion  of  a  faithful  and  able  minis- 
try in  the  Dutch  Church."  This  union  was  effected 
and  it  was  agreed  that  the  trustees  should  raise  moneys 
for  the  support  of  the  Synod's  professor  of  theology, 
who  should,  without  additional  salary,  serve  the  College 
as  President,  and  also  as  the  professor  of  theology, 
required  by  the  charter  of  the  College  * 

In  accordance  with  this  agreement,  Dr.  Livingston, 
in  the  year  1810,  at  the  age  of  G4,  removed  to  New  Bruns- 
wick, where  he  continued  Professor  of  theology,  teach- 
ing in  his  own  house,  and  also  as  President  of  the  Col- 
lege until  his  death  in  1825.  His  school  opened  with 
five  students :  Thomas  DeWitt,  John  S.  Mabon,  Robert 
Bronk,  Peter  S.  Wynkoop,  and  a  Mr.  Barclay.  Dr. 
Livingston  devoted  his  time  and  strength  to  his  pro- 
fessorial work,  while  the  Rev.  Dr.  Condict,  and  after  him 
Rev.  Dr.  Schureman,  Vice-presidents  of  the  College, 
relieved  him  from  the  cares  connected  with  its  govern- 
ment and  discipline. 

The  efforts  made  by  the  trustees  to  increase  the  pro- 
fessorial fund  met  with  encouraging  success.  It  was, 
however,  inadequate  for  a  long  time,  and  the  deficiency 
was  in  a  measure  supplied  by  means  of  subscriptions 
and  collections  in  the  churches.  The  College  also  lan- 
guished for  want  of  funds  to  carry  on  its  work,  and 
suffered  from  the  lack  of  a  suitable  building. 

In  1809,  the  foundation  was  laid  of  the  present  main 
college  edifice,  which  contained,  when  finished,  a  chapel, 
library,  laboratory,  recitation  rooms,  and  also  two  res- 

*A11  the  Covenants  made  at  various  times  by  the  General 
Synod  and  the  Trustees  of  the  College,  have  been  published 
in  the  "  Centennial  of  the  Thecl.  Seminary ,"  p.  363. 


88  EDUCATIONAL  INSTITUTIONS, 

idences  for  professors.    In  1810  the  exercises  of  the 
College  were  suspended  until  1825. 

In  the  theological  school  Dr.  Livingston  continued 
to  be  sole  professor  until  1815,  aided,  however,  by  teach- 
ers of  Hebrew,  first  Eev.  Dr.  Bassett  and  afterwards 
Rev.  Dr.  Jeremiah  Romeyn,  and  Rev.  Dr.  John  M.  Van 
Harlingen,  who  were  pastors  of  churches  and  taught 
students  in  their  parsonages. 

In  1815,  Rev.  John  Schureinan,  D.D.,  Vice-president 
of  the  College  and  pastor  of  the  Dutch  Church  in  New 
Brunswick,  was  elected  Professor  of  Pastoral  Theol- 
ogy and  Ecclesiastical  History.  The  churches  of 
Albany  and  New  Brunswick  made  liberal  contributions 
to  his  salary  and  vigorous  efforts  were  made  to  meet 
deficiencies  by  annual  collections  In  the  churches.  In 
two  and  a  half  years  the  Church  was  called  to  mourn 
over  his  removal  bj'  death. 

Rev.  Thomas  DeWitt  having  declined  to  fill  the 
vacancy,  Rev.  John  S.  Mabon  and  Rev.  James  S.  Can- 
non were  temporarily  engaged  to  give  instruction  in 
these  branches  of  study. 

In  1819,  Rev.  John  Ludlow  was  appointed  Professor 
of  Biblical  Literature  and  Ecclesiastical  History,  and 
continued  in  this  office  until  1823,  when  he  removed  to 
the  North  Dutch  Church  in  the  city  of  Albany,  and 
his  place  was  filled  by  the  Rev.  John  DeWitt  D.D., 
of  the  South  Dutch  Church  of  Albany. 

It  was  just  at  this  time  that  Dr.  Livingston  called 
upon  and  urged  the  churches  to  arise  and  make  a  united, 
determined  and  persistent  effort  for  a  more  full  endow- 
ment of  the  theological  school,  so  that  a  corps  of  three 
professors  might  be  supported,  and  to  his  appeal  he 
added  a  liberal  subscription.  The  history  of  this  noble 
work  we  cannot  here  give  nor  even  mention  the  names 
of  those  who  zealously  carried  it  to  a  successful  issue. 


BOAEDS,  MISSIONS.  S9 

The  enthusiasm  was  universal  and  the  liberality  of  both 
ministers  and  laymen  was  remarkable.  In  a  short  time 
over  $25,000  were  raised  in  the  Particular  Synod  of  New 
York  for  a  second  professorship,  and  the  same  amount 
in  the  Particular  Synod  of  Albany  for  a  third.* 

Before  the  effort  was  finished,  but  not  until  its  success 
had  been  assured,  the  venerable  and  beloved  Livingston 
was  called  away  and  entered  into  his  rest.  His  death 
took  place  Jan.  20th,  1825.  He  had  served  the  Church 
fifty-five  years  as  a  minister  and  forty-one  as  a  professor 
of  theology.  While  lecturing  to  his  students  on  the 
day  before  his  death,  on  the  subject  of  Divine  Provi- 
dence, he  alluded  to  the  Saviour's  dying  exclamation,  "  It 
is  finished  "  and  added,  "  His  work  was  done,  and  then 
His  Father  took  him  home,  and  just  so  He  will  do  with 
me ;  when  my  work  is  done,  my  Father  will  take  me 
home."  In  usual  health,  he  retired  to  rest.  In  the  morn- 
ing his  little  grandson  called  him  but  received  no 
answer.  The  spirit  had  departed,  and  the  body  was 
lying  on  the  bed  in  an  easy  posture,  indicating  that  the 
separation  had  taken  place  without  a  struggle.  It  is 
well  known  that  he  had  always  been  troubled  not  with 
the  fear  of  death,  but  of  the  pains  of  dying,  and  it  was 
his  constant  prayer  that  he  might  never  experience 
them.    Was  not  that  prayer  granted? 

Dr.  Livingston,  it  will  readily  be  seen,  was  an  extra- 
ordinary man,  a  man  of  learning,  wisdom  and  piety, 
raised  up  by  God  and  qualified  to  meet  the  wants  of  the 
times.  His  students  in  their  old  age  loved  to  bring  up 
pleasant  reminiscences  of  their  intercourse  with  him  in 
his  lecture-room,  and  in  his  home.  His  personal  appear- 
ance was  commanding,  and  his  manners  those  of  a  per- 
fect gentleman  of  the  old  school ;  he  was  at  home  in  the 

•Centennial  of  the  Theol.  Seminary  p.  104. 


90  EDUCATIONAL  INSTITUTIONS, 

theological  room,  and  in  the  pulpit  he  spoke  with  uncom- 
mon power.  Never  should  the  Reformed  Dutch  Church 
forget  its  "debt  of  gratitude  to  this  man  of  God 
who,  from  the  time  that  he  entered  the  ministry  was,  for 
more  than  half  a  century,  the  guiding  and  directing  mind 
of  the  Church  in  every  important  work.  He  was  not 
only  the  father  of  our  system  of  theological  education 
and  the  first  professor,  but  he  was  the  eloquent  advo- 
cate of  missions  ;  he  shaped  our  constitutional  law,  and 
adapted  the  psalmody  for  church  worship,  and  put  the 
impress  of  his  mind  not  only  on  the  ministry  but  the 
whole  Church."  * 

Rev.  Philip  Milledoler,  D.D.,  one  of  the  pastors  of  the 
Collegiate  Church  in  New  York,  was  inaugurated  as  the 
successor  of  Dr.  Livingston  May  25,  1825,  in  the  chair 
of  Didactic  and  Polemic  Theology.  Rev.  Selah  S. 
Woodhull,  D.D.,  Pastor  of  the  Ref.  Dutch  Church  of 
Brooklyn,  was  elected  Professor  of  Ecclesiastical  His- 
tory, Church  Government,  and  Pastoral  Theology  and 
was  inaugurated  on  the  second  Wednesday  of  November, 
1825.  Thus  at  the  close  of  the  year  1825,  there  were 
three  professors  in  active  service  in  the  theological 
school. 

In  the  year  1825  Queen's  College  was  revived  and  took 
the  name  of  Rutgers,  in  honor  of  Col.  Heniy  Rutgers,  of 
New  York  City,  a  liberal  contributor  to  its  funds.  The 
fact  that  the  theological  school  now  had  a  corps  of  three 
professors  who  might  be  induced  to  teach  in  the  College 
without  additional  salary,  suggested  the  idea  of  this 
revival  of  the  College.  It  is  claimed,  and  probably  on 
good  grounds,  that  the  suggestion  came  from  the  profes- 
sors of  theology  themselves.  At  any  rate  they  heartily 
entered  into  the  arrangement  which  was  agreed  upon 

*Centennial  of  the  Theol.  Seminary,  p  104. 


BOARDS,  MISSIONS.  01 

by  the  Trustees  and  the  General  Synod.  In  September, 
1825  the  Synod  and  Trustees  made  a  covenant  by  which 
the  Synod  engaged  that  the  professors  of  theology 
should  do  service  in  the  College,  and  that  the  College 
should  have  the  free  use  of  the  building  which  had,  by 
purchase  become  the  property  of  the  Synod.  The  Trus- 
tees engaged  to  appoint  and  support  a  professor  of  lan- 
guages and  also  one  of  mathematics,  and  to  elect  one  of 
the  professors  of  theology  President  of  the  College. 
Under  this  covenant,  the  professors  of  theology  did  a 
large  part  of  the  work  in  the  College  for  many  years, 
and  it  is  beyond  question  that  the  College  could  not  have 
been  in  any  other  way  resuscitated  at  that  time.  They 
were  gradually  relieved  as  the  College  became  able  to 
increase  its  corps  of  professors. 

With  the  resignation  of  President  Milledoler  in  1840, 
the  agreement  that  one  of  the  professors  of  theology 
should  be  elected  President  of  the  College  was  annulled, 
and  the  Hon.  A.  Bruyn  Hasbrouck,  LL.D.,  of  Kingston, 
N.  Y.,  was  chosen  to  that  office.  He  resigned  in  1850 
and  Hon.  Theodore  Frelinghuysen,  LL.D.,  at  that  time 
Chancellor  of  the  University  of  the  City  of  New  York, 
and  before  that  U.  S.  Senator  from  New  Jersey,  was 
chosen  to  fill  the  vacancy. 

President  Frelinghuysen  was  removed  by  death  in 
18C2  and  Rev.  William  H.  Campbell,  D.D.,  LL.D.,  who 
had  for  thirteen  years  been  professor  of  Biblical  Lit- 
erature in  the  Theological  Seminary,  was  elected  in  his 
stead.  Under  his  presidency  a  very  successful  effort 
for  the  increase  of*  the  endowment  was  made  and  the 
Rutgers  Scientific  School,  embracing  the  State  Agricul- 
tural College,  was  established,  and  the  course  of  instruc- 
tion was  widely  extended. 

President  Campbell  having  resigned  in  1881,  Merrill 
Edwards  Gates,  Ph.D.,  LL.D.  L.H.D.,  principal  of  the 


92  EDUCATIONAL  INSTITUTIONS, 

Albany  Academy  was  elected  President  of  the  Col: 
lege.  A  full  corps  of  professors  is  associated  with. 
him  in  the  classical  and  scientific  departments. 

A  preparatory  Grammar  School  is  connected  with 
the  College  and  is  under  the  care  of  the  Trustees  who 
appoint  the  head-master  and  supervise  the  work  of  the 
school. 

The  President  of  the  College  is  required  by  its  char- 
ter to  be  a  member  in  full  communion  of  the  Reformed 
Church  in  America,  and  by  covenant  between  the  Trus- 
tees and  the  General  Synod  made  in  1864,  three-fourths 
of  the  Trustees  also,  must  be  members  in  full  communion 
of  said  Church.  The  College  therefore  has  a  fair  claim 
on  the  members  of  this  denomination  for  support  and 
patronage.  Moreover  it  is  prepared  to  do  all  the  work 
of  a  college  well,  and  so  to  perform  its  allotted  part  in 
the  work  of  preparing  young  men  for  the  ministry  of 
the  Reformed  Church  in  accordance  with  the  purpose 
of  its  charter.  This  work  it  has  done  nobly,  and 
without  intermission  from  the  time  of  its  revival  in 
1825  under  the  name  of  Rutgers. 

The  arrangement  of  1825  between  the  Trustees  and 
Synod  had  scarcely  been  made  when  both  institutions 
and  the  whole  Church  were  called  to  mourn  the  loss  of 
Prof.  Woodhull,  who  departed  this  life  Feb.  27th,  1S2G, 
only  three  months  after  his  induction  into  office. 

Rev.  James  S.  Cannon,  D.D.,  pastor  of  the  Re- 
formed Dutch  Church  of  Six  Mile  Run,  N.  J.,  was 
appointed  successor  to  Prof.  Woodhull  and  was  inaugu- 
rated on  the  first  Wednesday  in  May,  1820. 

Rev.  Prof.  John  Dewitt,  D.  D.  was  removed  by  death 
Oct.  11th  1831.  He  died  in  the  prime  of  life  being 
only  forty-two  years  of  age.  His  successor  was  the 
Rev.  Alexander  McClelland,  D.D.,  Prof,  of  Languages  in 
Rutgers  College,  who  was  inaugurated  July  19th,  1832. 


BOARDS,  MISSIONS.  93 

The  year  1835  was  marked  by  the  completion  of  an. 
effort  for  increasing  the  permanent  fund  which  resulted 
in  the  addition  of  $  34,050  to  it. 

The  discouragement  caused  by  the  fewness  of  the 
students  was  now  removed  by  the  result  of  the  great 
revival  of  1830-7.  In  the  autumn  of  1837,  a  class  of 
fifteen  was  received,  which  was  the  largest  thus  far 
that  had  ever  been  admitted  to  the  school.  The  Theo- 
logical school  not  only,  but  the  Church  at  large  contin- 
ued to  reap  the  blessed  fruits  of  that  revival  for  many 
years. 

In  the  year  1841,  Prof.  Milledoler  resigned  his  pro- 
fessorship in  the  Seminary,  and  the  Rev.  Samuel  A. 
Van  Yranken,  D.D.,  Pastor  of  the  Reformed  Dutch 
Church  in  Broome  St.,  New  York,  was  inaugurated  as 
his  successor  on  the  2nd  Tuesday  in  December,  1841. 

Prof.  McClelland,  after  twenty  years  of  faithful  and 
exceptionally  able  service,  was  compelled  on  account  of 
the  state  of  his  health,  to  offer  his  resignation,  which 
was  reluctantly  accepted  by  the  Synod  in  June,  1851. 
He  died  in  New  Brunswick  in  1804.  The  same  Synod 
that  accepted  his  resignation  chose  as  his  successor  the 
Rev.  William  H.  Campbell,  D.D.,  LL.D.,  at  the  time 
principal  of  the  Albany  Academy.  He  remained  in 
this  office  working  with  untiring  energy  for  the  interests 
of  the  institution  until  June  18G3,  when  he  retired  to 
take  the  Presidency  of  Rutgers  College  which  had  beeu 
made  vacant  by  the  death  of  the  Hon.  Theodore  Fre- 
linghuysen,  LL.D. 

In  June,  1852,  Prof.  Cannon  being  disabled  by  disease 
sent  in  his  resignation  to  the  General  Synod,  which 
declared  him  Professor  Emeritus.  In  less  than  two 
months  he  was  removed  by  death.  Rev.  John  Ludlow, 
D.D.,  LL.D.,  Provost  of  the  University  of  Pennsylvania 
was  elected  his  successor  and  was  inaugurated  Oct.  1st, 
1852. 


94  EDUCATIONAL  INSTITUTIONS, 

Profs.  Van  Vranken,  Campbell  and  Ludlow  constituted 
the  Theological  Faculty  at  this  time,  and  by  them  a  move- 
ment was  made  for  procuring  a  commodious  building 
for  the  uses  of  the  institution.  The  result  was  the  erec- 
tion of  the  Peter  Hertzog  Theological  Hall  which  was 
dedicated  and  opened  on  the  23rd  of  September,  1856. 

For  its  erection,  Mrs.  Anna  Hertzog,  a  member  of  the 
Third  Reformed  Dutch  Church  of  Philadelphia  gave 
$  30,700  and  named  the  building  in  honor  of  her  deceased 
husband.  She  subsequently  left  a  legacy  of  $10,000  to 
the  General  Synod,  the  interest  of  which  must  be  used 
to  keep  the  building  in  repair.*  It  contains  studies  and 
dormitories  for  the  students,  a  chapel,  reading-room, 
dining-room,  and  formerly  the  library,  lecture-rooms  and 
museum  were  also  contained  in  it.  It  is  lighted  by  gas, 
and  provided  with  water  from  the  cit}r  works,  and  stu- 
dents preparing  for  the  ministry  find  in  it  a  comfortable 
home.  Until  the  time  of  the  opening  of  this  Hall,  the 
books  belonging  to  the  College  and  Seminary  had  formed 
one  library  which  was  deposited  in  the  College  building ; 
but  now  a  division  was  made  and  the  books  belonging  to 
the  latter  were  removed  to  the  new  Hall.  They  have 
since  been  deposited  in  the  Gardner  A.  Sage  Library. 
The  additional  buildings  that  have  been  erected  on  the 
campus  are  the  James  Suydam  Hall,  the  gift  of  James 
Suydam,  Esq.,  containing  gymnasium,  lecture-rooms, 
museum,  and  chapel ;  the  fire-proof  Gardner  A.  Sage  Lib- 
rary, the  gift  of  Gardner  A.  Sage,  Esq.;  and  four  profes- 
sorial residences,  one  of  which  was  built  with  money 
bequeathed  by  Mr.  James  Suydam  for  the  object.  A 
fifth  professorial  residence  the  gift  of  Messrs.  Suydam 
and  Sage  is  on  the  corner  of  Seminary  Place  and  George 
streets,  outside  of  the  campus.  The  chief  portion  of  the 

*See  note  on  Mrs.  Hertzog  in  Corwin's  Manual,  (187  9,)  p.' 
109. 


BOAEDS,  MISSIONS.  95 

spacious  campus,  in  the  center  of  which  Peter  Hertzog 
Theological  Hall  stands  on  a  beautiful  and  commanding 
site,  was  the  liberal  gift  of  Col.  James  Neilson,  of  New 
Brunswick  ;  additional  lots  were  given  by  Messrs.  David 
Bishop  and  Charles  P.  Dayton  of  the  same  city ;  and  to 
make  a  complete  rectangle,  additional  ground  was 
bought  with  $2,000  contributed  by  Messrs.  Francis  and 
Wessell  Wessells,  of  Paramus,  N.  J.  The  property  has 
been  placed  by  the  General  Synod  in  charge  of  a  stand- 
ing committee  composed  of  six  persons,  one  of  whom  is 
a  member  of  the  Faculty,  and  which  reports  annually 
to  the  General  Synod. 

On  the  8th  of  September,  1857,  Prof.  Ludlow  departed 
thi  3  life,  and  Rev.  Samuel  M.  Woodbridge,  D.D.,  Pastor 
of  the  Second  Reformed  Dutch  Church  of  New  Bruns- 
wick was  chosen  his  successor  and  was  inaugurated  Dec. 
%  1857. 

The  death  of  Prof.  Van  Vranken  took  place  Jan.  1, 
1801,  and  on  the  24th  of  September  of  the  same  year, 
Rev.  Joseph  F.  Berg,  D.D.,  Pastor  of  the  Second  Ref. 
Dutch  Church  of  Philadelphia,  was  inaugurated  his 
successor. 

Prof.  Campbell  having  resigned  in  1803,  Rev.  John 
Dewitt,  D.D.,  Pastor  of  the  Reformed  Dutch  Church  of 
Millstone,  N.  J.,  was  elected  his  successor  and  was  inau- 
gurated Sept.  22,  1803.  In  the  following  year,  1864, 
the  College  property  was  by  the  General  Synod  recon- 
vened to  the  Trustees  of  the  College  and  the  next  year 
the  Synod  relinquished  their  covenant  right  to  nomin- 
ate the  Professor  of  Divinity  in  the  College,  required  by 
the  charter. 

From  this  period  we  date  the  beginning  of  movements 
and  of  gifts  having  in  view  an  increased  efficiency  of  the 
Theological  School.  The  first  was  the  establishment  of 
the  Professorship   of    Pastoral    Theology    and    Sacred 


96  EDUCATIONAL  INSTITUTIONS, 

Rhetoric,  to  which  the  Rev.  David  D.  Demarest,  D.D.,1 
Pastor  of  the  Reformed  Dutch  Church  of  Hudson,  N.  Y., 
was  elected,  and  who  was  inaugurated  Sept.  19th,  1865. 
The  moneys  for  the  endowment  of  this  professorship 
were  contributed  by  the  churches  under  the  stimulus 
of  the  conditional  oiler  by  an  individual  of  $  40,000  to  be 
added  to  the  existing  Professorial  Fund.  The  unhappy 
failure  to  receive  that  which  had  in  good  faith  and  with 
the  noblest  purpose  been  promised,  providentially 
opened  the  way  for  the  munificent  benefactions  since 
received  from  many  liberal  friends,  through  the  instru- 
mentality of  the  Rev.  James  A.  H.  Cornell,  D.D.,  who 
gave  himself  wholly  to  work  for  the  Seminary  during 
two  and  a  half  years.  The  plan  of  this  volume  forbids 
us  to  enter  into  the  interesting  details,  but  the  grand 
results  should  awaken  heartfelt  thanks  to  God,  and 
secure  for  the  donors  and  agent  the  everlasting  remem- 
brance of  the  Church. 

Exceedingly  prominent  among  these  donors  were 
James  Suydam,  Esq.,  and  Gardner  A.  Sage,  Esq.,  of  New 
York  City,  who  not  only  gave  largely  while  Dr.  Cornell 
was  at  work,  but  continued  to  counsel  with  him,  and 
largely  through  his  influence  they  by  will  left  legacies 
to  the  institution.*  Thus  has  the  James  Suydam  Profes- 
sorship of  Didactic  and  Polemic  Theology  been  endowed, 
and  a  dwelling  provided  for  the  professor ;  also,  the 
Gardner  A.  Sage  Professorship  of  New  Testament  Exe- 
gesis and  a  dwelling  for  the  professor ;  the  James  Suy- 
dam Hall  containing  lecture-rooms,  gymnasium,  chapel 
and  museum ;  the  Gardner  A.  Sage  fire-proof  Library ; 
funds  invested,  the  income  of  which  is  used  for  keeping 
buildings  in  repair  and  grounds  in  order ;  for  the  main- 

*For  Biographical  notices  of  Messrs.  Suydam  and  Sage,  and 
an  account  of  their  gifts  to  the  Seminary,  see  "  Centennial  of 
the  Theol,  Seminary,"  pp.  136,  390. 


#J. 


BOAEDS,  MISSIONS.  97 

tenance  of  Peter  Hertzog  Hall ;  for  the  contingent 
expenses  of  Suydam  Hall ;  for  the  salary  of  the  Libra- 
rian, and  all  continent  expenses  of  the  Library,  and  for 
the  purchase  of  books :  also  a  number  of  scholarships 
for  the  benefit  of  needy  students.  The  aggregate  of  the 
donations  of  these  two  men  amount  to  a  half  million  of 
dollars,  nearly  equally  divided  between  them.  Many 
other  noble  men  and  women  did  liberal  things  for  the 
increase  of  the  endowment  and  especially  for  the 
increase  of  the  Library,  a  number  giving  $2,500  each  so 
that  $55,000  were  available  for  the  purchase  of  books 
additional  to  the  old  Library  which  had  already  been 
enriched  by  the  gift  of  3,500  volumes  by  Mrs.  Mary 
Bethune  from  the  library  of  her  lamented  husband  Rev. 
George  W.  Bethune,  D.D.  This  Library  now  contains 
over  40,000  well-selected  volumes,  and  is  second  in  value 
to  none  in  the  country  as  a  working  theological  library. 
New  works  in  every  department  are  added  as  they 
appear.* 

The  Vedder  Lecture  on  the  "  Present  Aspects  of  Mod- 
ern Infidelity  including  its  Cause  and  Cure,"  to  be  deliv- 
ered before  both  College  and  Seminary,  was  established 
in  1873  by  Nicholas  T.  Vedder,  of  ITtica  N.  y!,  by  the 
gift  of  $10,000  in  rail-road  securities.  After  two 
courses  had  been  delivered,  the  payment  of  interest  on 
the  bonds  which  the  Synod,  by  direction  of  the  donor 
was  to  hold  until  the  principal  should  become  due, 
ceased.  Consequently  all  the  subsequent  lecturers  have 
done  their  work  without  pecuniary  compensation.  The 
Synod  of  1888  resolved  that  lecturers  should  not  be 
appointed  thereafter. 

The  death  of  Prof.  Berg  took  place  July  20th,  1871,. 

*For  full  details  of  the  work  of  Dr.  Cornell  in  enlarging 
the  endowments  and  securing  funds  for  the  various  needs  of 
the  Seminary,  see  "  Centennial  of  the  Seminary  "  1881. 


98  EDUCATIONAL  INSTITUTIONS, 

and  Prof.  Woodbridge  filled  the  vacancy  for  one  year, 
when  Rev.  Abraham  B.  Van  Zandt,  D.D.,  Pastor  of  the 
Ref .  Church  of  Montgomery,  N.  Y.,  was  elected,  and  was 
inaugurated  Sept.  24, 1ST2.  After  nine  years  of  service, 
being  disabled  by  a  long  and  painful  illness,  Prof.  Van 
Zandt  offered  his  resignation  to  the  General  Synod  in 
June  1881 ;  it  was  accepted,  and  on  the  21st  of  July 
following  he  died.  His  successor,  Rev.  William  V.  V. 
Mabon,  D.D.,  Pastor  of  the  Reformed  Church  of  New 
Durham,  N.  J.,  was  inaugurated  Dec.  5th,  1881. 

In  1871  the  Centennial  Anniversary  of  the  Conven- 
tion of  ministers  and  elders  to  form  the  "  Plan  of  Union  v 
Nvas  observed ;  and  in  187G,  the  Centennial  Anniversary 
of  National  Independence  was  celebrated  by  a  series 
of  sermons  on  various  phases  of  the  history  and  charac- 
teristics of  the  Church,  delivered  by  prominent  min- 
isters of  the  denomination.  These  able  discourses 
have  been  published  in  a  volume  of  permanent  value,, 
called  ".  Centennial  Discourses." 

In  June,  1884,  the  Rev.  John  G.  Lansing,  Pastor  of 
the  Reformed  Church  of  West  Troy,  was  elected  to  the 
newly  established  Gardner  A.  Sage  Professorship  of 
Old  Testament  Exegesis  and  Literature,  and  was  inaug- 
urated Sept.  23rd,  1884. 

The  same  year  was  marked  by  the  memorable  Centen- 
nial Anniversary  of  the  election  of  Rev.  John  H.  Liv- 
ingston, D.D.,  as  the  first  Professor  of  Theology  in  the 
Reformed  Dutch  Church  in  America.  The  surpassing 
interest  of  this  occasion  can  never  be  forgotten  by 
those  who  were  present.  A  historical,  and  various 
other  addresses  were  delivered;  many  theological  semin- 
aries were  represented,  and  presented  their  congratula- 
tions, as  did  also  Rutgers  and  Hope  Colleges.  The  review 
of  the  dealings  of  God  with  the  institution  during  the 
century  of  its  existence,  awakened  devout  thankful- 


BOARDS,  MISSIONS.  99 

ness,  and  holy  faith  and  courage.  In  the  memorial 
volume  of  the  proceedings,  every  lover  of  the  Reformed 
Dutch  Church  will  find  a  mine  of  information,  not 
only  concerning  the  Theological  Seminary  and  Rutgers 
College,  but  in  many  matters  of  interest  connected  with 
the  history  of  the  denomination.  About  900  students 
have  thus  far  been  connected  with  this  theological 
school. 

UNION  COLLEGE  AT  SCHENECTADY,  N.  Y. 

Union  College  was  not  founded  as  was  Queen's,  for 
the  express  purpose  of  aiding  in  the  preparation  of 
students  for  the  ministry  in  the  Reformed  Dutch 
Church;  nor  was  it  ever  brought  into  such  covenant 
relations  with  the  General  Synod  and  the  theological 
school  as  Queen's  (  Rutgers )  held  for  many  years.  Yet 
it  is  entitled  to  notice  in  this  connection,  because  it 
arose  out  of  the  Schenectady  Academy,  which  was 
founded  in  1785,  by  the  Rev.  Theodorick  Romeyn,  D.D., 
Pastor  of  the  Reformed  Dutch  Church  in  Schenectady, 
and  which,  converted  into  a  College,  was  chartered  by 
the  Legislature  of  New  York  in  1795.  Dr.  Romeyn  was 
at  that  time  a  lector  in  Theology,  and  in  1797  he  was 
made  Professor  of  Theology  by  the  General  Synod. 
But  this  College  is  more  especially  worthy  of  mention, 
because  it  was  for  many  years  the  principal  feeder  of 
the  Theological  School  at  New  Brunswick.  Many  will 
be  surprised  to  learn,  that  of  the  students  connected  with 
our  Seminary  previously  to  the  year  1834,  fifty-seven 
were  graduates  of  Union  College  and  thirty-seven 
of  Queen's  (Rutgers).  The  long  continued  suspen- 
sion of  the  exercises  in  the  College  at  New  Brunswick 
doubtless  had  much  to  do  with  this,  and  perhaps  also 
something  is  to  be  attributed  to  longdingering  prejudices 
arising  out  of  the  Coetus  and  Conferentie  controversy. 


100  EDUCATIONAL  INSTITUTIONS, 

Since  1834,  Rutgers  has  been  the  principal  source  of 
supply  to  the  Seminary,  having  furnished  it  with  far 
more  students  than  have  come  from  all  other  colleges. 
Two  of  the  present  Professors  of  Theology,  who  were 
graduated  from  the  Theological  School  at  New  Bruns- 
wick, are  alumni  of  Union  College.  And  of  those  who 
have  at  different  times  served  in  the  ministry  of  the 
Reformed  Dutch  Church,  about  130  were  graduated  from 
Union  College.* 

HOPE  COLLEGE  AND  THE  WESTERN  THEOLOGICAL  SEM- 
INARY AT  HOLLAND,  MICH. 

Besides  these  ancient  institutions  are  those  of  later 
origin,  Hope  College  and  the  Western  Theological  Sem- 
inary established  at  Holland,  Mich.,  and  the  Northwest- 
ern Academy  at  Orange  City,  Iowa,  to  meet  the  wants 
of  the  churches  in  the  western  part  of  our  country. 
These  owe  their  origin  to  the  emigrants  from  the 
Netherlands,  who,  leaving  their  Fatherland  for  the  sake 
of  Gospel  liberty,  came  under  the  lead  of  Kev.  Albertus 
C.  Van  Raalte,  D.D.,  in  1S46-7,  and  settled  in  the  western 
part  of  Michigan  on  Black  Lake.  One  of  their  first 
concerns  was  to  have  an  institution  of  learning  in  which 
their  children  might  be  educated  with  a  view  to  the 
holy  ministry.  Before  this,  as  early  as  1843,  the  sub- 
ject of  education  in  the  west  had  been  brought  to  the 
notice  of  the  General  Synod,  and  the  report  on  the 
state  of  the  Church  presented  by  Rev.  James  Roineyn 
to  the  General  Synod  in  1848,  treated  it  quite  fully. 
The  Rev.  Dr.  Van  Raalte  established  a  school  very 
soon  after  the  arrival  of  the  first  colonists,  known  as 
the  Holland  Academy,  which  was  aided  by  the  Board 

*See  sketch  of  Union  College  in  its  relations  to  the 
Reformed  Church  in  Corwin's  Manual,  (187  9,)  p.  116;  also 
Schenectady  First  Church  Memorial. 


BOAEDS,  MISSIONS.  101 

of  Domestic  Missions,  and  was  subsequently  placed 
under  the  care  of  the  Board  of  Education,  and  which 
had  a  succession  of  able  principals,  until  18G3  when  the 
General  Synod  resolved  that  it  should  be  converted 
into  a  college.  A  board  of  Superintendents,  and  Pro- 
fessors were  appointed  and  measures  were  taken  for 
obtaining  an  endowment.  The  institution  received  its 
charter  as  Hope  College  in  18GG,  just  one  century 
after  Queen's  College  had  received  its  first  charter,  and 
the  Rev.  Philip  Phelps,  Jr.,  D.  D.,  was  chosen  its  Presi- 
dent. The  first  class  was  graduated  the  same  year,  and 
the  members  of  it  who  had  the  ministry  in  view  were 
permitted  by  the  Synod  to  pursue  preparatory  theolo- 
gical studies  there  under  the  direction  of  the  Presi- 
dent and  professors  of  the  College. 

In  18G7,  the  Rev.  Cornelius  E.  dispell,  D.I).,  was 
elected  Professor  of  Didactic  and  Polemic  Theology ; 
the  students  of  theology  were  placed  under  his  care, 
and  he  was  assisted  by  the  President  of  the  College, 
and  the  Professors  Deck,  Oggel,  and  Scott,  whom  the 
Synod  had  authorized  to  act  as  lectors  in  the  several 
branches  which  they  had  taught  the  preceding  year. 
The  Council  of  Hope  College  was  made  the  Board  of 
Superintendents  of  the  theological  department.  In 
1877,  the  General  Synod  resolved  "that,  in  view  of  the 
present  embarrassed  condition  of  the  finances  of  the 
College,  the  Council  be  directed  for  the  present  to  sus- 
pend the  theological  department."  The  resignation 
of  Prof.  Crisped  was  accepted  by  the  Synod  in  1879. 
Efforts  which  had  been  made  during  this  period  to  pro- 
cure moneys  for  the  endowment,  and  which  had  not 
been  very  successful,  were  after  a  season,  resumed ;  and 
the  Synod  of  1881  resolved  to  restore  the  teaching  of 
Theology  as  soon  as  moneys  paid  in  for  the  endowment 
should  reach  the  sum  of  $30,000.    It  elected  Rev.  Mch- 


102  EDUCATIONAL  INSTITUTIONS, 

olas  M.  Steffens,  D.D.,  Professor  of  Didactic  and  Polemic 
Theology  with  the  condition  that  his  inauguration  should 
take  place  when  the  above  sum  should  have  been  placed 
in  the  hands  of  the  Board  of  Direction,  and  $700  per 
year  should  have  been  secured  for  the  services  of  a 
lector.  The  Professor  was  accordingly  inaugurated 
December  4th,  1884.  Eev.  Henry  N.  Dosker  was  appoin- 
ted Lector,  and  classes  for  the  study  of  theology  were 
again  formed.  By  the  General  Synod  of  1888,  the  Rev. 
John  W.  Beardslee,  D.D.,  was  elected  Professor  of  Bibli- 
cal Languages,  Literature  and  Exegesis.  From  this 
school  37  students  have  thus  far  received  professorial 
certificates.  In  1885,  the  Rev.  Charles  Scott,  D.D.,  who 
had  for  some  time  acted  as  provisional  President  of 
Hope  College,  was  elected  successor  of  Rev.  Dr.  Phelps 
in  the  office  of  President. 

NORTHWESTERN  CLASSICAL  ACADEMY, 
ORANGE  CITY.  IA. 

This  institution  is  in  the  sixth  year  of  its  existence 
and  is  going  forward  hopefully  and  prosperously  under 
the  care  of  its  Principal,  Rev.  J.  A.  de  Spelder.  This 
young  institution,  situated  on  the  frontier,  has  a  special 
claim  to  the  fostering  care  of  the  Church,  because  of  its 
bearing  on  the  missionary  work  in  the  Far  West.  The 
General  Synod  at  its  last  session,  1888,  reiterated  its  for- 
mer declarations  that  this  growing  academy  merits 
the  full  confidence  of  the  Church ;  and  endorsed  the 
efforts  of  its  governing  board  to  secure  its  endowment, 
and  also  recommended  it  to  the  Board  of  Education 
for  aid. 

THE  BOARD  OF  EDUCATION. 

The  cases  of  worthy,  indigent  young  men  desiring 
the  ministry  received  consideration  as  soon  as  efforts 


BOAEDS,  MISSIONS.  103 

for  the  establishment  of  a  theological  school  were  com- 
menced, and  it  was  at  once  resolved  that  such  young 
men  should  be  aided  from  the  funds  raised  for  the  Pro- 
fessorate. Collections  for  this  purpose  were  made 
in  the  churches,  and  the  Trustees  of  Queen's  College  and 
the  members  of  the  General  Synod  were  of  one  mind 
on  this  subject.  A  great  and  lasting  impulse  was  given 
to  the  cause  of  beneficiary  education,  when  the  Rev. 
Elias  Van  Bunschooten  gave,  in  1814,  the  sum,  munifi- 
cent for  the  times,  of  $14,G40  which  was  by  his  will 
increased  to  $18,000,  the  income  of  which  was  to  be  used 
in  aiding  indigent  students  preparing  for  the  ministry. 
These  moneys  were  allowed  to  accumulate  until  the  sum 
of  |20,000  was  reached,  when  distribution  of  the 
income  began  to  be  made.  For  more  than  70  years  has 
this  Fund  been  doing  its  beneficent  work,  and  it  con- 
tinues still  to  do  it.  The  large  numbers  of  those  who 
have  done  nobly  in  the  establishment  of  scholarships 
have  followed  the  example  of  this  first  generous  bene- 
factor, whose  name  is  worthy  of  being  held  in  grateful 
remembrance  by  so  many  of  our  ministers. 

In  1828,  an  Educational  Society  was  formed  by  indi- 
vidual ministers  and  members  of  the  Church,  which 
gave  place  in  1832  to  the  Board  of  Education,  established 
by  the  General  Synod,  to  which  it  transferred  its  funds. 
This  Board  receives  money  by  collections  in  the 
churches,  which,  in  the  year  ending  May,  1888,  amount- 
ed to  $8,470.18.  In  addition,  there  is  an  income  from  a 
number  of  scholarships  of  which,  some  are  held  by  the 
General  Synod,  and  some  by  the  Board  of  Education. 
There  are  also  some  funds  held  by  the  Trustees  of  Rut- 
gers College,  given  by  the  donors  for  the  same  purpose, 
and  the  income  of  which  is  disbursed  by  the  trus- 
tees. A  very  large  proportion  of  the  ministers  of  our 
Church  have  been  aided  from  these  various  sources. 


104  EDUCATIONAL  INSTITUTIONS, 

It  is  safe  to  say  that  this  cause  is  second  in  importance 
to  none  now  before  the  Church,  and  is  one  that  should 
excite  an  ever-deepening  interest.  When  we  consider 
that  the  number  of  candidates  for  the  ministry  must 
increase ;  that  we  constantly  pray  for  their  increase ; 
that  the  proportion  of  those  needing  aid  is  likely  to  be 
as  great  in  the  future  as  it  is  in  the  present,  and  that 
our  educational  institutions  in  the  West  demand  the 
fostering  care  of  the  Church ;  it  seems  clear  that  we 
should  spend  much  more  for  those  objects  per  annum 
than  $22,000,  which  was  the  amount  disbursed  in  the 
year  1888,  and  that  the  receipts  from  the  churches 
should  be  very  largely  increased. 

Young  men,  in  order  to  receive  aid  from  the  Board, 
must  be  recommended  by  consistories  to  classes ;  and 
are  received  with  the  understanding  that  they  are  to 
pursue  and  complete  their  theological  studies  in  insti- 
tutions that  are  under  the  care  of  the  General  Synod. 

THE  BOARD  OF  SABBATH  SCHOOL  UNION. 

In  the  year  1839,  the  Board  of  Sabbath  School  Union 
was  formed,  the  object  of  which  was  to  increase  an 
interest  in  Sunday  Schools  and  to  secure,  as  far  as  pos- 
sible, the  teaching  of  the  catechisms  of  the  Church 
in  them.  The  power  of  this  Board  was  advisory,  acting 
in  concert  with  pastors  and  consistories,  and  so  doing 
an  excellent  work  in  the  revival  of  catechetical  instruc- 
tion. It  published  some  useful  volumes  for  the  young, 
established  new  schools,  and  aided  and  encouraged 
feeble  ones.  This  Board  was  abolished  by  the  General 
Synod  in  18 G2,  and  so  much  of  its  business  as  related 
to  missionary  operations,  was  placed  under  the  con- 
trol of  the  Board  of  Domestic  Missions,  and  so  much 
as  related  to  publications  was  placed  in  charge  of  the 
Board  of   Publication. 


BOARDS,  MISSIONS.  105 

THE  BOARD  OF  PUBLICATION. 

The  Board  of  Publication  was  formed  in  the  year  1854, 
by  the  General  Synod,  "  for  the  publication  and  the 
circulation  of  all  the  the  religious  works  which  are 
designed  for  general  diffusion  among  the  churches 
under  its  care,"  and  it  made  it  the  duty  of  the  executive 
committee  to  "  select  and  prepare  suitable  tracts  and 
books  for  publication,  to  superintend  and  direct  their 
distribution,  etc."  This  Board  has,  in  its  field  done, 
and  is  doing  good  work  for  the  denomination  as  well 
as  for  our  common  Christianity.  For  some  years  it 
published  the  "  Sower  and  Mission  Monthly,"  which 
has  now  been  superseded  by  the  "  Mission  Field,"  a  mag- 
azine, published  by  this,  in  connection  with  the  other 
Boards.  In  its  last  report,  1888,  it  is  said  :  "  It  must 
not  be  forgotton  that  donations  to  weak  churches  and 
to  Christian  work  in  various  fields,  or  selling  books 
and  tracts  at  cost,  or  little  above  it,  is  the  very  purpose 
for  which  the  Board  of  Publication  was  created  and 
exists.  Its  object  calls  for  and  its  sound  management 
deserves  the  substantial  sympathy  and  free-hearted 
liberality  of  the  churches." 

THE  WIDOWS'  FUND. 

By  one  of  the  rules  of  Church  Government  established 
by  the  Synod  of  Dort  (13),  it  was  required  that  provision 
should  be  made  "  for  the  widows  and  orphans  of  minis- 
ters in  general."  Such  provision  was  expressly  guaran- 
teed in  some  of*  the  calls  of  the  first  ministers  who  came 
to  this  country.  Immediately  al'ter  the  adoption  of 
the  Articles  of  Union  in  1771,  the  matter  was  agitated, 
and  a  plan  for  this  purpose  was  drawn  up,  which  was 
approved,  but  the  War  of  the  Revolution  prevented 
further    proceedings.    The    subject   was    again    taken 


10G  EDUCATIONAL  INSTITUTIONS, 

up  after  the  Revolution  and  the  matter  was  agitated 
at  different  times  until  the  year  1837,  when  a  plan 
was  adopted,  and  at  once  carried  into  practical  opera- 
tion. After  a  time,  serious  defects  in  the  plan  became 
apparent,  and  in  the  year  1864,  through  withdrawals 
of  money  that  had  been  paid  in,  nothing  was  left  for 
the  annuitants.  It  was  then  revised,  and  modified  in 
several  particulars  and  relieved  from  most  of  its  objec- 
tionable features,  and  the  number  of  subscribers  has 
since  that  time  been  considerably  increased.  It  has 
now  a  capital  fund  of  f  73,970.99. 

Anjr  minister  of  the  Church  may  be  a  member  by  the 
payment  of  $20  per  annum,  or  if  he  prefer  he  may  pay 
$500  at  once  and  be  relieved  from  all  further  payments. 
Five  or  more  annual  payments  of  $20  entitle  to  the  max- 
imum annuity  of  $200,  when  the  income  of  the  fund 
will  allow  it.  Payment  for  a  less  term  than  five  years 
entitles  to  proportionate  benefit.  The  superannuated 
or  disabled  minister  may  receive  the  annuity,  and  in 
case  of  a  minister's  death,  the  widow  and  the  children 
to  a  certain  age,  are  entitled  to  receive  the  amount 
authorized  by  the  rules. 

THE  DISABLED  MINISTERS'  FUND. 

The  Disabled  Ministers'  Fund,  formerly  called  the 
Sustentation  Fund,  was  established  in  1855,  for  the  aid 
of  disabled  ministers,  and  of  the  families  of  deceased 
ones  who  may  be  in  need.  The  moneys  disbursed  are 
obtained  from  collections  in  the  churches  and  from 
the  income  of  a  capital  sum  invested  amounting  to  $53, 
817.28  of  which  $30,000  was  received  as  a  legacy  from 
James  Suydam,  Esq.  A  recommendation  for  a  certain 
sum,  must  be  made  by  the  classis  of  which  the  minis- 
ter is,  or  was  a  member. 


BOARDS,  MISSIONS.  101 

DOMESTIC  MISSIONS. 

The  Reformed  Dutch  Church  has  often  been 
charged  with  being  particularly  slow,  and  far  behind 
other  denominations  in  Domestic  Missionary  work,  and 
it  is  true  that  she  has  not  spread  over  all  parts  of  the 
Union,  nor  planted  churches  in  every  State  and  Terri- 
tory. It  was  a  long  time  before  missionary  work  could 
be  done  at  all  beyond  the  original  Dutch  settlements, 
because  of  the  insuperable  barrier  of  the  Dutch  lan- 
guage; and  when  it  was  removed,  means,  and  especially 
men  were  wanting.  But  the  record  of  true  missionary 
work  performed  by  the  earliest  ministers  and  churches 
is  a  noble  one.  Down  to  the  beginning  of  the  present 
century,  the  Dutch  churches  in  this  country  greatly 
outnumbered  the  ministers.  Then,  many  vacant  churches 
were  cared  for,  some  of  them  year  after  year  by  the 
settled  pastors,  who  frequently  made  long  and  perilous 
journeys  to  visit  them  in  order  to  preach  to  them,  to 
catechise  the  children,  and  to  administer  Holy  Bap- 
tism and  the  Lord's  Supper.  The  congregations  of  these 
pastors  cheerfully  consented  to  their  protracted  absences 
on  these  missions,  considering  this  sacrifice  as  their  con- 
tribution to  the  spiritual  welfare  of  their  less-favored 
brethren ;  and  they  enjoyed  their  worship  conducted  by 
the  voorlesers,  while  their  pastors  were  ministering  to 
the  scattered  flocks,  some  of  whom  were  far  distant  on 
the  edge  of  the  wilderness.  It  was  also  expressly  provi- 
ded in  some  of  the  calls,  that  means  should  be  used  for 
the  conversion  of  the  Indians,  not  a  few  of  whom  were 
brought  into  the  communion  of  the  churches.  This 
unorganized  but  truly  missionary  work  was  continued 
for  years,  and  has  never  been  duly  appreciated. 

The  early  Synods,  from  17SG,  made  church  supply  and 
church  extension  important  matters  for  consideration 


108  EDUCATIONAL  INSTITUTIONS, 

in  all  their  meetings.  The  held,  of  course,  was  con- 
fined to  places  where  the  Dutch  language  prevailed,  but 
these  afforded  ample  missionary  ground  for  the  time. 
Syriodical  action  was  induced  by  a  request  from  the 
people  of  Saratoga,  that  they  might  be  furnished  with 
the  preaching  of  the  Word.  Collections  then  began  to 
be  made  in  the  churches  to  defray  the  expenses  of 
ministers  and  candidates  in  journeying  to  destitute 
places  to  administer  the  sacraments  and  to  organize 
churches.  Every  classis  was  directed  to  look  after 
need}-  fields  within  its  bounds,  and  Church  Extension 
became  an  item  in  the  regular  business  of  every  session. 
Appeals  for  ministers  came  from  Dutch  settlements  in 
Western  Virginia,  in  Adams  Co.,  Pa.,  in  Mercer  Co.,  Ky.. 
and  from  colonies  in  western  New  York.  Young  men, 
when  licensed,  were  frequently  sent  on  missionary 
tours  for  several  months.  The  Classis  of  Albany  was 
specially  prominent  and  active  in  the  work  of  church 
extension.  In  1798  this  Classis  sent  Rev.  Robert  Mc. 
Dowell  as  their  missionary  to  Canada,  who  organized 
a  number  of  churches  along  the  St.  Lawrence,  and  on 
the  northern  shores  of  Lake  Ontario.  The  number  of 
churches  in  the  states  of  New  York  and  New  Jersey 
was  also  considerably  increased.  During  this  period 
ending  in  180G,  there  was  a  great  deal  of  zeal  for  church 
extension,  but  little  of  men  or  means,  and  the  distant 
fields  of  Virginia  and  Kentucky  that  had  been  occu- 
pied, were  ere  long  abandoned.  The  Conewago  church 
in  Adams  Co.,  Pa.,  was  broken  up  by  the  removal  of 
the  people  composing  it,  some  to  Kentucky  and  some 
to  western  New  York. 

In  180I1)  the  General  Synod  appointed  a  standing  com- 
mittee on  missions,  to  be  located  in  Albany,  and  to  have 
charge  of  all  the  missionary  operations  of  the  Church. 
Their  efforts  were  chiefly  directed  to  Canada,  where 


BOARDS,  MISSIONS.  10!> 

Mr.  McDowell  continued  to  labor,  and  where  there  were 
eleven  organized  churches.  Ministers  and  candidates 
were  sent  to  make  tours  among  these  churches.  But 
the  Church  became  disheartened  because  of  the  dis- 
tance and  comparatively  unpromising  character  of  this 
field,  and  felt  that  men  and  means  could  be  employed  to 
greater  advantage  nearer  home  in  the  new  towns  and 
settlements.  The  committee  was  transferred  to  New 
York,  and  the  Canadian  field  was  quietly  abandoned 
in  1819.  In  1822,  the  "New  York  Missionary  Society 
of  the  Reformed  Dutch  Church  "  was  formed.  It  was  a 
voluntary  organization,  but  the  Synod  made  its  Board  of 
Managers  its  own  Standing  Committee  on  Missions  and 
urged  the  churches  to  form  societies  auxiliary  to  it. 

This  society  entered  vigorously  upon  its  work,  and 
gave  a  fresh  impulse  to  the  cause ;  did  much  in 
strengthening  feeble  churches,  and  in  establishing  new- 
ones.  It  aimed  to  procure  regular  contributions  from 
every  church,  and  it  employed  the  graduates  from 
the  Theological  Seminary  in  Missionary  work.  Under 
its  auspices  the  "  Monthly  Magazine  of  the  Reformed 
Dutch  Church"  was  begun  in  1826,  which  four  years 
afterward,  was  succeeded  by  the  Christian  Intelligencer. 

The  Particular  Synod  of  Albany,  feeling,  after  a  time, 
that  destitute  places  within  its  bounds  were  not  receiv- 
ing a  due  share  of  attention,  the  General  Synod  in  1828, 
directed  the  Missionary  Society  to  appoint  a  northern 
Board  to  act  under  them.  But  difficulties  arose  from 
the  fact,  that  this  northern  Board  was  nothing  more 
than  a  sub-committee  of  the  New  York  Missionary 
Society,  which  society  was  not  amenable  to  the  General 
Synod,  and  that  there  was  a  wide-spread  and  strong; 
feeling  that  the  General  Synod  ought  to  have  full 
authority  over  all  the  missionary  operations  of  the 
Church,  and  so  the  General  Synod  established  its  Board 
of  Domestic  Missions  in  1331. 


110  EDUCATIONAL  INSTITUTIONS, 

The  Rev.  John  F.  Schermerhorn  was  appointed  gen- 
eral agent,  and  labored  successfully  for  two  years, 
organizing  a  number  of  churches  in  western  New  York. 
Various  agents  were  employed  until  the  year  1849, 
when  the  Board  was  reorganized,  and  the  Rev.  John 
Garretson,  D.D.,  was  appointed  secretary,  which  office  he 
held  until  the  year  1859,  and  which  is  now  held  by  Rev. 
Charles  H.  Tool. 

In  183G,  the  establishment  of  churches  in  the  west- 
ern states  began  to  be  considered,  and  a  commission 
was  appointed  to  survey  the  field.  The  first  church 
organized  in  these  states  was  that  of  Fairview,  111. 
where  a  colony  of  members  of  the  Reformed  Dutch 
Church  from  Somerset  Co.,  New  Jersey,  chiefly  from 
the  church  of  Six  Mile  Run  had  settled.  Soon  after, 
others  were  formed  in  the  states  of  Michigan,  Indiana, 
Illinois  and  Wisconsin.  The  Holland  immigration, 
which  began  under  the  lead  of  the  Rev.  A.  C.  Van  Raalte 
D.D.,  in  1846,  immediately  added  a  considerable  number 
of  churches,  using  the  Holland  language,  which  were 
formed  into  the  Classis  of  Holland.  The  immigration 
has  continued  to  the  present  time,  and  churches  have 
been  established  farther  West,  even  in  Kansas,  Nebraska 
and  in  Dakota,  where  a  classis  was  formed  in  the 
year  1888.  From  the  report  of  the  year  188S,  we 
learn  that  102  missionary  pastors  have  received, 
during  the  year,  from  the  Board  for  salaries  $27,359.14. 
A  very  valuable  auxiliary  is  found  in  the  WomanV 
Executive  Committee  of  Domestic  Missions,  which 
disbursed  during  the  year  $  8,008.44.  The  specific  work 
of  this  committee  is  that  of  building  and  repairing 
parsonages,  sending  out  boxes  of  clothing,  papers, 
and  articles  for  family  use.  Many  a  parsonage  has  been 
made  glad  by  the  thoughtful  ministrations  of  these 
zealous  and  efficient  women. 


BOARDS,  MISSIONS.  Ill 

In  connection  with  the  Board  of  Domestic  Missions,  is 
the  Church  Building  Fund,  which  aids  feeble  churches 
in  building  houses  of  worship.  The  total  income  of 
this  fund  for  the  last  year  was  $  19,584.42.  Money 
is  loaned  from  this  fund  without  interest  to  churches 
needing  it,  for  the  erection  of  houses  of  worship. 

FOREIGN   MISSIONS. 

Wherever  the  Dutch  people  planted  colonies  in  the 
East  Indies  they  sent  ministers  of  religion,  and  so,  when 
settlements  were  made  in  America,  ministers  were  sent 
to  them.  It  was  stipulated  in  the  calls  of  some  of  these, 
that  they  should  labor  for  the  conversion  of  the  sur- 
rounding heathen.  This  was  done,  to  some  extent,  in 
New  Jersey,  and  to  a  larger  extent  in  New  York ;  and 
we  have  recorded  results  of  the  work  done  at  Albany, 
Schenectady,  and  Schoharie.  The  names  of  many 
Indian  converts  are  found  on  the  Baptismal  registers 
of  these  churches.  The  good  work  was  continued  by 
Dellius  and  Lydius,  successors  of  Megapolensis  at 
Albany  and  also  by  Rev.  B.  Freeman  at  Schenectady. 

The  New  York  Missionary  Society  was  formed  in 
1796,  in  the  membership  of  which  the  Presbyterian, 
Baptist  and  Reformed  Dutch  denominations  were  rep- 
resented. Dr  Livingston  was  its  Yice-president,  and 
he  preached  before  it  two  sermons  of  great  power,  one 
of  which  from  the  text  Rev.  14:0,  "  And  I  saw  another 
angel  fly  in  the  midst  of  heaven"  etc.,  had  great  influ- 
ence in  promoting  a  missionary  spirit  through  the 
country  at  that  early  day.  It  was  republished  by 
Samuel  J.  Mills,  while  a  student  in  Williams  College, 
and  ''was  the  great  means  of  kindling  the  missionary 
spirit  in  that  institution,"  which  resulted  in  the  conse- 
cration of  Mills,  and  several  other  students,  to  the  work 


112  EDUCATIONAL  INSTITUTIONS, 

of  Foreign  Missions.*  It  is  also  worthy  of  notice  that 
this  society  established  a  monthly  concert  of  prayer 
to  be  held  in  turn  in  the  churches  of  the  denomina- 
tions represented  in  its  membership. 

The  Northern  Missionary  Society  representing  the 
same  denominations  was  formed  at  Albany  in  1797. 
Of  this  the  Rev.  Theodoric  Romeyn,  D.D.  was  the  first 
President.  Its  work  was  chiefly  among  the  Indians  of 
Central  and  Western  New  York,  and  it  continued  in 
existence  until  the  year  1830. 

In  1816,  the  General  Assembly  of  the  Presbyterian 
Church,  the  General  Synod  of  the  Associate  Reformed 
Church,  and  the  General  Synod  of  the  Reformed  Dutch 
Church  co-operated  in  the  formation  of  the  United 
Foreign  Missionary  Society,  whose  field  of  operation 
also  was  the  American  Indians.  This  Society  contin- 
ued until  1820,  when  it  was  merged  into  the  American 
Board  of  Commissioners  for  Foreign  Missions.  The 
state  of  things  that  resulted  soon  caused  dissatisfac- 
tion. It  was  felt  that  the  contributions  of  the  churches 
to  the  treasury  of  the  American  Board  went  virtually 
for  the  establishment  of  congregational  churches, 
although  the  Board  never  required  the  native  converts 
to  organize  themselves  according  to  any  particular  form 
of  Church  government.  It  was  therefore  arranged  in 
1832,  that  ministers  of  our  Church  should  be  sent  out 
by  the  American  Board;  that  they  should  be  placed 
in  missions  by  themselves ;  that  the  churches  gathered 
by  them  might  be  of  our  own  order ;  that  our  contri- 
butions should  be  paid  into  the  treasury  of  the  American 
Board;  and  that  said  Board  would  supplement  what 
was  needed,  if  anything,  for  the  support  of  our  missions. 

In  due  time,  the  feeling  became  strong  and  wide- 

*See  letter  of  Rev.  J.  F.  Schermerhorn  in  the  Christian 
Intelligencer  of  Oct.  6th,  1838. 


BOARDS,  MISSIONS.  113 

spread  that  while  this  method  had  its  advantages  and 
was  agreeable  to  all  parties,  yet,  under  it,  the  resources 
of  the  Church  were  not  adequately  called  out,  nor  was 
she  receiving  the  best  missionary  education,  while  in 
this  state  of  dependence ;  and  that  it  would  be  better 
for  herself  as  well  as  for  the  cause,  if  she  should  carry 
on  her  work  in  the  foreign  field  independently  of  the 
American  Board.  Accordingly,  a  separation  was 
effected,  in  the  most  pleasant  manner,  in  the  year  1857, 
when  the  Amoy  and  Arcot  Missions  were  transferred  to 
our  Board.  The  contributions  of  the  Keformed  Church 
have,  since  that  time,  increased  seven  or  eight  fold. 

In  1819,  John  Scudder,  M.D.,  a  member  of  the 
Keformed  Dutch  Church  in  Franklin  Street,  New  York, 
had  gone,  under  the  auspices  of  the  American  Board 
as  a  missionary,  to  Ceylon,  where  he  was  ordained  in 
1821,  by  a  Council  of  missionaries  belonging  to  several 
denominations.  Thence  he  was  transferred  to  Madras. 
He  presided  at  the  formation  of  the  Classis  of  Arcot, 
and  in  1855,  he  died  at  Wynberg  in  South  Africa, 
whither  he  had  gone  to  recruit.  The  work  begun  by 
him  in  India  has  been  carried  on,  to  a  great  extent,  by 
his  sons  and  grandsons.  Bev.  David  Abeel  went  in 
1829  to  China,  as  chaplain  of  the  American  Seamen's 
Friend  Society  and  he  afterwards  labored  as  a  mission- 
ary in  that  Empire.  Cornelius  V.  A.  Van  Dyck,  M.D., 
a  member  of  the  Dutch  Church  of  Kinderhook,  went,  in 
1839  under  the  auspices  of  the  American  Board  to  Syria, 
where  he  was  ordained  by  a  Council  of  missionaries, 
and  he  is  still  in  the  service  at  Beyrout.  Soon  after 
the  formation  of  our  Foreign  Board,  a  missionary  spirit 
was  awakened  in  the  Theological  School  at  New  Bruns- 
wick, and  a  number  of  the  young  men  declared  their 
wish  to  go  to  the  heathen.  The  attention  of  the  Board 
was  directed  to  Netherlands'  India  as  containing  an 
inviting  field  for  their  occupation. 


114  EDUCATIONAL  INSTITUTIONS, 

In  1830,  Rev.  Messrs.  Elbert  Nevius,  Jacob  Ennis, 
William  Youngblood  and  Elihu  Doty  with  their  wives, 
and  Miss  Azubah  C.  Condict,  sister  of  Mrs.  Nevius,  em- 
barked for  Java,  and  they  were  followed,  in  183S,  by  the 
Eev.  Messrs.  Frederick  B.  Thomson  and  William  J. 
Fohlman  and  their  wives.  The  Dutch  government 
would  allow  them  to  settle  only  on  the  island  of  Borneo, 
and  required  in  every  case  a  preliminary  residence  of 
one  year  at  Batavia.  Two  stations  were  established 
in  Borneo,  one  at  Pontianak  on  the  sea  coast,  and  one  at 
Karangan,  among  the  Dyaks  of  the  interior. 

Messrs.  Doty  and  Pohlman  devoted  themselves  to 
the  study  of  the  Chinese  language,  and  in  1844  joined 
Mr.  Abeel  at  Amo}7,  and  thus  the  mission  at  Amoy, 
which  has  been  so  successful  to  the  present  day,  was 
established.  Meanwhile,  the  Rev.  Messrs.  Youngblood 
and  Thomson  and  the  Rev.  Wm.  H.  Steele,  who  had 
gone  out  in  1842  to  join  them,  labored  among  the 
Dyaks  at  Karangan  until  the  two  former  were  compelled 
to  leave.  Mr.  Steele  remained  alone  at  this  station 
until  worn  down  by  labors,  and  having  waited  in  vain 
for  reinforcements,  he  was  directed  b}r  the  Prudential 
Committee  in  184,9,  to  return  home.  The  state  of  his 
health  has  prevented  his  return  to  the  field  and  Karan- 
gan has  been  abandoned. 

The  Japan  Mission  was  established  in  1859,  when 
two  missionaries,  Rev.  Dr.  S.  R.  Brown  and  Rev.  Guido 
F.  Verbeck  and  their  wives  were  sent  out.  The  intensely 
interesting  and  well  known  history  of  this  mission  we 
can  only  allude  to.  Large  numbers  have  been  converted, 
many  churches  organized,  native  pastors  ordained, 
schools  for  boys  and  girls  established,  and  in  connection 
Avith  Presbyterian  missionaries,  our  missionaries  teach 
in  a  theological  department  at  Tokio.  The  work  in  Japan 
is  wonderful,  and  it  is  full  of  promise  for  the  future. 


BOARDS,  MISSIONS.  113 

The  entire  number  of  ordained  foreign  missionaries 
connected  with  all  our  stations  is  25,  and  of  unordained 
3  ;  of  married  ladies  there  are  21,  of  unmarried  9,  making 
a  total  of  58  at  the  present  time.  Our  missionaries  in 
India,  China  and  Japan  have  done  their  full  share  in 
the  work  of  translating  the  Scriptures,  and  of  providing 
the  people  with  a  Christian  literature  in  their  own 
tongues.  In  1875,  the  Woman's  Board  of  Foreign  Mis- 
sions was  established  with  a  view  of  increasing  the 
interest  of  the  women  in  Foreign  Missions,  and  espe- 
cially to  secure  their  aid  in  working  in  connection  with 
missionaries  for  the  welfare  of  women  among  the 
heathen.  It  has  assumed  the  work  in  behalf  of  women 
and  girls  in  all  our  mission  fields,  and  is  maintaining 
schools  for  girls  in  India,  China  and  Japan.  It  has  sent 
a  medical  missionary  to  Amoy,  and  proposes  to  pro- 
vide a  hospital  and  dispensary  there  for  the  treatment 
of  women.  The  receipts  of  this  Board  reported  in 
1888,  were  $17,535.  Undoubtedly,  the  most  important 
movements  in  Foreign  Missions  lately  made  by  the 
Church  have  been  the  establishment  of  a  Professor- 
ship of  Theology  in  India,  for  which,  through  the  unti- 
ring efforts  of  the  Rev.  Dr.  Chamberlain,  $05,000  were 
collected  through  the  Church ;  and  the  election  of  Rev. 
William  W.  Scudder,  D.D.,  by  the  General  Synod  of 
1888,  "  Professor  of  Theology  in  the  Theological  Sem- 
inary in  the  Arcot  Mission."  Should  not  the  Church 
devote  herself  largely  to  the  work  of  raising  up  a  native 
ministry  in  India,  China  and  Japan,  and  is  not  this 
action  an  indication  that  she  has  begun  so  to  consider  it  ? 


CHAPTER  VI. 

THE  DOCTRINAL  STANDARDS. 

The  great  principle  of  the  Reformation  is  that  the 
Word  of  God  is  the  only  and  infallible  rule  of  faith  and 
practice.  The  Reformers  rejected  the  vain  traditions  of 
Rome,  and  bade  all  men  to  come  to  the  living  Word, 
and  to  search  it  for  themselves.  Nevertheless,  they 
composed  catechisms  and  confessions  of  faith,  and 
attached  great  importance  to  them.  They  never  claimed 
for  these,  an  authority  co-ordinate  with  that  of  Scrip- 
ture, but  always  asserted  that  everything  must  be  tried 
by  the  law  and  testimony. 

It  does  not  follow  that,  since  creeds  and  confessions 
have  no  ultimate  authority,  they  are  useless,  or  even 
hurtful   as    snares   to   truth-loving   and   conscientious 
minds.    They  are  useful  as  bonds  of  union,  as  expres- 
sions of  views  in  which  a  number  agree,  and  which 
therefore   furnish  a  basis   for   association   in   visible 
Church  fellowship  and  work.    Even  in  Churches  which 
discard  creeds,  there  must  be  an  agreement  on  nega- 
tions if  nothing  more,  and  there  can  hardly  fail  to  be  also 
an  agreement  in  some  positive  views,  which  may  not  be 
written  or  subscribed,  but  are  well  understood.    In  the 
Bible,  Divine  truths  are  introduced  in  narratives,  par- 
ables,   discussions,    precepts,    proverbs    and  prayers, 
which  in  a  creed,  are  brought  together  in  an  orderly 
and  comprehensive  summary,  so  that  we  at  once  see 
their  unity  and  harmony.    Catechisms  are  of  especial 
value  for  instruction  and  edification. 
The  era  of  the  Reformation  was  prolific  in  confes; 


THE  DOCTRINAL  STANDARDS.  117 

sions  of  faith  and  catechisms  for  the  instruction  of 
the  young.  Of  these,  the  oldest  is  the  Augsburg  con- 
fession, composed  by  Melancthon,  for  the  Lutheran 
communion,,  and  this  was  followed  by  the  numerous 
confessions  and  catechisms  of  the  various  Protestant 
Churches. 

The  agreement  of  all  these  confessions  on  the  funda- 
mental articles  of  Christian  doctrine  is  remarkable,  and 
worthy  of  the  consideration  of  the  Romanist  who  is 
accustomed  to  reproach  Protestantism  for  its  varia- 
tions. A  harmony  of  confessions  was  early  published 
at  Geneva  by  the  Reformed  Churches  of  France  and 
Belgium.  Parts  of  it  have  been  republished  in  connec- 
tion with  Dr.  Thomas  Scott's  translation  of  the  history 
of  the  Synod  of  Dort. 

The  doctrinal  standards  of  our  Reformed  Church  are 
three   fold. 

I.  The  Confession  of  Faith,  called  the  Belgic. 

II.  The  Heidelberg  Catechism  and  the  abridgment 
of  it,  called  the  Compendium  of  the  Christian  religion. 

III.  The  Canons  of  the  Synod  of  Dordrecht. 

These  symbols  of  doctrine  were  composed  by  different 
persons,  under  different  circumstances  and  with  dif- 
ferent ends  in  view,  and  so  they  differ  in  their  charac- 
teristics. 

The  Belgic  Confession  is  a  complete,  systematic  view 
of  the  doctrines  of  the  Reformation. 

The  Heidelberg  Catechism  is  an  admirable  "Method  of 
instruction  in  the  Christian  religion,"  delineating  a 
true  believer's  experience  and  life.  The  abridgment  of 
it  called  the  "  Compendium,"  was  prepared  "  for  the 
instruction  of  those  who  intend  to  approach  the  Holy 
Supper  of  the  Lord." 

The  Canons  of  the  Synod  of  Dort  are  the  precise  and 
carefully  expressed  views  of  that  Synod  on  the  five 


US  THE  DOCTRINAL  STANDARDS. 

points  of  doctrine  in  controversy  between  the  Remon- 
strants and  Contra-Eemonstrants.* 

I.    THE  CONFESSION  OF  FAITH. 

This  is  called  the  Belgic  Confession,  from  the  fact 
that  its  author,  Guido  de  Bres,  who  suffered  martyrdom 
for  the  truth,  was  a  Belgian.  The  Reformation  very 
early  made  great  progress  in  Southern  Netherlands  or 
Belgium,  and  that  country  furnished  its  full  share  of 
martyrs.  The  military  leaders  of  Spain,  and  the  inquisi- 
tors there  had  their  head-quarters  and  full  sway.  The 
Reformation  was  arrested  in  these  provinces,  and 
the  Frotestant  inhabitants  fled  to  Northern  Nether- 
lands, and  strengthened  their  brethren  in  the  Seven 
Provinces,  and  so  it  happened  that  Belgium  became  as 
thoroughly  Papal  as  any  country  in  Europe. 

De  Bres,  having  composed  this  confession  in  1559, 
submitted  it  for  criticism  to  Saravia,  Calvin,  and  other 
eminent  divines.  Calvin  highly  approved  of  it,  but 
suggested  that  it  would  be  better  for  the  churches  of 
the  Netherlands  to  accept  the  confession  based  on  a 
draft  by  himself,  which  the  French  churches  had  just 
adopted.  But  this  recommendation  was  not  followed. 
It  was  published  in  15G1  under  the  title,  "Confession  de 
Toy  faicte  d'un  commun  accord,  par  les  eglises,  qui  sont 
dispersees  en  pais-bas."  It  was  at  once  translated  from 
the  French  into  the  Low  Dutch;  was  received  with  gen- 
eral favor;  was  adopted  by  a  Synod  held  at  Antwerp  in 
156G,  and  by  successive  Synods  of  the  "  churches  sitting 
under  the  cross,"  and  was  finally  confirmed  by  the  Synod 

*See  sermon  by  the  Rev.  Dr.  A.  P.  Van  Gieson  in  the 
"  Centennial  discourses,"  p.  24  3  ;  also  paper  by  the  same  read 
before  the  Conference  on  Union,   at  Philadelphia,  April   3, 

1888. 


THE  DOCTRINAL  STANDARDS.  119 

of  Dort  in  101  !>.  The  Reformed  Dutch  churches  in 
America  have  never  been  without  it.  Its  authority  was 
acknowledged  in  the  Articles  of  Union  in  1772,  and 
subscription  to  it  has  been  required  from  every  minister 
to  the  present  day. 

This  Confession  opens  with  the  doctrine  of  God  as 
One  clothed  with  all  perfections;  of  the  means  whereby 
He  is  made  known,  viz.,  Nature  and  Revelation ;  of  the 
inspiration  of  the  Bible,  its  contents,  its  internal  evi- 
dence and  its  sufficiency  as  a  rule  of  faith,  which  is 
declared  in  article  7,  as  follows  :  "  We  believe  that  these 
Holy  Scriptures  fully  contain  the  will  of  God,  and  that 
whatsoever  a  man  ought  to  believe  unto  salvation  is 
sufficiently  taught  therein.  Neither  may  we  compare 
any  writings  of  men,  though  ever  so  holy,  with  these 
Divine  Scriptures ;  nor  ought  we  to  compare  custom, 
or  the  great  multitude,  or  antiquity,  or  succession  of 
times,  or  persons,  or  councils,  decrees  or  statutes  with 
the  truth  of  God,  for  the  truth  is  above  all."  Thus  is 
the  Romish  doctrine  of  the  authority  of  tradition  utterly 
discarded. 

We  then  have  statements  and  proofs  of  the  doctrines 
of  the  Trinity ;  of  the  Divinity  of  the  Son  and  of  the 
Holy  Spirit;  of  the  creation  of  all  things  by  God,  and 
of  Divine  Providence.  We  are  taught  that  God  has 
left  nothing  to  chance,  but  that  He  rules  and  governs 
everything  "  according  to  His  holy  will,  so  that  nothing 
happens  in  this  world  without  His  appointment ;  never- 
theless, God  is  neither  the  author  of,  nor  can  He  be 
charged  with,  the  sins  which  are  committed." 

We  are  taught  that  man  was  created  good  and  holy ; 
that  being  tempted  he  fell,  and  became  corrupted 
through  his  whole  nature;  that  this  corruption  has 
extended  to  the  whole  race ;  that  there  is  no  remedy 
for  it  but  in  God's  grace ;  that  He  displays  His  mercy 


1-0  THE  DOCTRINAL  STANDARDS. 

and  justice,  mercy  in  saving  some  and  justice  in 
inflicting  deserved  punishment  on  others ;  that  He  has 
given  His  own  Son  to  be  a  Saviour,  who  became  incar- 
nate, was  very  God  and  very  man,  stood  as  our  surety 
and  as  a  great  High  Friest  brought  in  an  everlasting 
righteousness.  Receiving  Him  by  faith  we  become 
justified,  and  in  our  justification  are  included  the  for- 
giveness of  sins  and  the  setting  of  Christ's  righteousness 
to  our  account. 

Intimately  connected  with  this  justifying  faith  is 
the  renewal  of  the  man,  leading  to  a  new  life,  and  to  the 
production  of  good  works.  These  are  exhibited  as 
unfailing  fruits  of  faith,  and  results  of  the  work  of  the 
Spirit,  and  so  giving  proof  of  that  work;  but  never  as  the 
ground  of  our  acceptance  with  God.  This  is  followed 
by  the  statement  of  the  abolition  of  the  ceremonial  law, 
and  the  full  and  beautiful  and  touching  article  on  the 
intercession  of  Christ. 

Concerning  the  Church,  it  is  declared  that  it  is  "one 
catholic  or  universal  Church,  which  is  an  holy  con- 
gregation of  true  Christian  believers."  It  has  been 
from  the  beginning  and  will  be  to  the  end  of  the  world  ; 
all  are  bound  to  join  themselves  to  this  true  Church, 
which  is  known  by  the  maintenance  of  pure  Gospel 
doctrine,  pure  administration  of  the  sacraments  and  the 
exercise  of  discipline.  Hypocrites  belong  not  to  the 
Church,  though  externally  connected  with  it.  The  true 
and  false  Church  and  the  true  and  false  members  are 
admirably  distinguished.  In  short,  the  view  of  the 
Church  given  in  this  article  is  entirely  opposed  to  the 
popish  and  high-church  view  of  the  necessity  of  a  cer- 
tain external  organization  to  the  being  of  the  Church. 
And  yet,  the  necessity  of  officers  and  government  is 
admitted,  and  it  is  claimed  that  government  by  minis- 
ters, elders  and  deacons  is  in  accordance  with  Holy, 


THE  DOCTRINAL  STANDARDS.  121 

Scripture.  But  these  officers  are  to  remember  that  they 
are  to  administer  the  affairs  of  Christ's  Church  in  accord- 
ance with  His  will,  and  that  "  all  human  inventions,  and 
all  laws  which  man  would  introduce  into  the  worship  of 
God,  thereby  to  bind  and  compel  the  conscience  in  any 
way  whatever"  are  to  be  rejected. 

In  regard  to  the  sacraments,  it  is  taught  that  they  have 
no  efficacy  of  themselves,  but  that  they  are  visible  signs 
and  seals  of  invisible  grace,  instituted  by  Christ  and 
made  efficacious  by  the  power  of  the  Holy  Spirit.  Bap- 
tism represents  the  washing  of  regeneration  and  is 
to  be  applied  to  infants  of  believers  by  virtue  of  the 
Abrahamic  covenant.  In  the  Holy  Supper,  Christ  is 
signified  by  the  bread  and  wine ;  and  as  these  elements 
are  received  by  the  mouth,  so  is  Christ  received  by 
faith  for  the  nourishment  of  the  soul,  and  thus  the 
believer  is  certified  of  God's  love  and  faithfulness. 
No  air  of  mystery  is  thrown  over  this  ordinance,  but  it 
is  represented  as  a  holy  feast  in  remembrance  of  Christ, 
and  intended  to  bind  us  by  faith  more  closely  to  Him. 

Parts  of  the  article  on  magistrates  are  to  be  inter- 
preted in  the  light  of  the  sentiments  and  practice  of  the 
age  when  Church  and  State  were  united.  All  references 
"to  the  immediate  authority  and  interposition  of  the 
magistrate  in  the  government  of  the  Church"  are 
omitted  from  our  present  Church  constitution.* 

The  concluding  article  declares  the  facts  of  the  final 
general  judgment ;  the  eternal  glory  of  the  righteous  and 
everlasting  misery  of  the  wicked. 

♦"Whatever  relates  to  the  immediate  authority  and  inter- 
position of  the  magistrate  in  the  government  of  the  Church, 
and  which  is  introduced  more  or  less  into  all  the  national 
establishments  in  Europe,  is  entirely  omitted  in  the  consti- 
tution now  published."     Preface  to  the  Constitution  of  17  92. 


122  THE  DOCTRINAL  STANDARDS. 

THE  HEIDELBERG  CATECHISM. 

This  catechism  was  received  by  the  churches  in  the 
Netherlands  about  the  same  time  as  the  confession  of 
faith.  Of  all  the  catechisms  prepared  by  Lutheran 
or  Reformed  divines,  none  obtained  a  greater  or  more 

durable  reputation  than  the  Heidelberg.  It  was  com= 
posed  in  the  part  of  Germany  known  as  the  Palatinate 
and  by  order  of  its  pious  and  excellent  sovereign,  the 
Elector  Frederick  III.  The  contention  between  the 
Lutherans  and  the  Reformed  was,  at  the  time,  carried 
on  in  his  dominions  with  disgraceful  bitterness.  The 
Elector  himself  adopted  the  views  of  the  Reformed,  and 
he  deemed  it  to  be  his  duty  to  introduce  a  new  catechism 
for  the  instruction  of  his  people,  to  be  adopted  and  used 
by  all  ministers  and  in  all  the  churches  and  schools. 
This  was  fully  in  accordance  with  the  undisputed  idea 
of  the  age  that  the  State  must  have  a  religion  to  be 
protected  and  supported  against  all  others,  and  that  it 
was  an  important  duty  of  a  sovereign  to  provide  such 
religion.  He  hoped  by  this  means,  not  only  to  put  an 
end  to  open  dissensions,  but  also  to  secure  the  unity 
of  the  churches,  and  in  due  time  unanimity  of  views 
among  his  people.  He  engaged  two  theologians,  Caspar 
Olevianus,  Court  preacher,  and  Zacharias  Ursinus,  Pro- 
fessor in  the  University  of  Heidelberg,  to  prepare  a 
suitable  catechism.  Having  been  prepared  by  them 
and  approved  by  the  Convention  of  Superintendents,  it 
was  published  with  an  introduction  by  the  Elector  early 
in  15('»o.  It  met  at  once  with  violent  opposition  from 
High  Lutherans  and  Romanists,  but  by  the  Reformed 
Churches  of  all  countries  it  was  received  with  extraor- 
dinary favor.  Switzerland  at  once  received  it,  and 
France,  Scotland,  England,  Poland  and  Hungary  made 


THE  DOCTRINAL  STANDARDS.  123 

translations  of  it  into  their  own  languages,  and  numerous 
commentaries  on  it  have  been  written. 

Bullinger  wrote  to  a  friend :  "  I  have  read  the  cate- 
chism of  the  Elector  Palatine  Frederick,  with  the 
greatest  interest,  and  have  blessed  God  while  doing 
so,  who  thus  perfects  His  own  work.  The  arrangement 
of  the  book  is  clear ;  the  matter  is  true  and  beautiful 
and  good.  All  is  full  of  light,  and  faithful  and  pious. 
With  the  greatest  brevity,  its  contents  are  manifold 
and  large.  In  my  judgment,  no  better  catechism  has 
heretofore  been  published."  * 

But  from  no  source  has  the  Heidelberg  Catechism 
received  such  honor  as  from  the  Reformed  Church  of 
the  Netherlands.  It  was  approved  by  the  Synod  of 
Wesel,  in  15G8,  only  five  years  after  its  first  publica- 
tion in  the  Palatinate.  Its  use  was  enjoined  by  the 
Provincial  Synod  of  Dort,  in  1574,  and  b}r  the  National 
Synod  of  Dort,  1619.  The  division  into  fifty-two  Lord's 
days,  which  had  been  made  in  the  Palatinate,  was 
adopted  by  the  Church  of  the  Netherlands,  so  that  the 
public  exposition  of  it  might  be  completed  in  the  course 
of  every  year. 

"Her  temples,"  says  another,  "have  resounded  with 
its  exposition,  and  her  children  have  been  imbued  with, 
its  truths  for  nearly  three  centuries.  The  solid  bul- 
warks which  the  learning  of  her  Altings,  and  Horn- 
beeks,  and  Hommiuses,  and  Van  Tyls,  and  a  host  of 
other  eminent  divines,  have  thrown  up  around  the  Prot- 
estant faith  were  erected  even  to  the  uttermost  buttress 
and  escarpment  on  the  outline  of  the  catechism.  The 
heartiness  with  which  she  adopted  it,  and  the  predom- 
inance which  her  free  institutions  and  her  vast  opulence 
and  power,  as  well  as  the  learning  of  her  divines  and 

*Nevin's  History  of  the  Heidelberg  Catechism,  page  86. 


124  THE  DOCTRINAL  STANDARDS. 

schools  gave  her  in  the  seventeenth  century,  contribu- 
ted largely  to  the  unparalleled  prominence  and  diffusion 
of  this,  her  favorite  symbol.  Holland  was  indebted 
to  a  pure  and  living  faith  for  strength  to  stand  up 
against  the  most  fearful  odds  ever,  perhaps,  success- 
fully encountered  by  a  nation,  and  ultimately  to  wrest 
her  liberties  from  the  iron  grasp  of  Philip  II.,  and  she 
sought  with  grateful  ardor  to  repay  the  debt.  She 
poured  it  into  the  minds  of  the  youth  who  resorted 
from  far  to  her  universities  and  schools  of  theology. 
She  taught  it  to  the  exiles  from  England,  Scotland, 
France,  and  Germany,  whom  her  heroic  arm  sheltered 
from  persecution.  She  sent  it  to  her  colonies  in  the 
East  and  West  Indies,  and  in  fine,  she,  too,  transmitted 
it  with  her  emigrant  children  to  America,  to  experience 
a  freer  and  wider  diffusion  after  the  decay  of  her  own 
liberties,  and,  it  must  be  added,  the  decline  of  her  own 
piety  in  the  Old  World."  * 

The  Heidelberg  differs  from  most  other  catechisms 
in  this,  that  it  is  an  account  of  the  comforting  experience 
of  a  true  believer,  and  not  an  abstract  system  of  Chris- 
tian doctrine.  The  excellent  catechisms  of  the  West- 
minster Assembly  are  admirable  compends  of  dogmatic 
Theology,  while  the  Heidelberg  excels  as  a  delineation 
of  personal,  experimental  and  practical  religion.  "  The 
one  is  a  man's  catechism,  the  other  a  believer's  cate- 
chism." The  key-note  of  the  one  is  in  its  first  question, 
"What  is  the  chief  end  of  man?"  That  of  the  other 
is  also  in  its  first  question,  "  WThat  is  thy  only  comfort 
in  life  and  death  ?  " 

The  plan  of  the  Catechism  is  substantially  the  same 
as  that  of  the  Epistle  to  the  Romans.  After  an  introduc- 
tory question  and  answer,  it  treats  of  the  three  follow- 
ing subjects : 

♦Princeton  Review,  January,  1852. 


THE  DOCTRINAL  STANDARDS.  125 

I.  Of  the  Misery  of  Man:  Lord's  days  2 — L 

II.  Of  Man's  Deliverance:  Lord's  days  5 — 31. 

III.  Of  Thankfulness:  Lord's  days  32—52. 

Under  the  first  head  are  treated  the  following  sub- 
jects: The  law  of  God  as  the  revealer  of  sin;  the  state 
of  integrity;  the  origin  and  extent  of  human  depravity, 
and  God's  justice  in  the  punishment  of  the  sinner. 

Under  the  second  head,  it  is  maintained  that  Divine 
justice  must  be  satisfied ;  that  no  man  can  make  satis- 
faction for  himself,  nor  can  any  creature  do  it  for  him  ; 
that  only,  one  who  is  both  God  and  man  can  make  this 
satisfaction ;  and  that  hence  the  Lord  Jesus  Christ 
is  the  only  mediator,  as  the  Scriptures  teach  us.  The 
provision  made  by  him  is  sufficient  for  all  sinners,  and 
yet  all  will  not  be  actually  saved,  but  only  those  who 
are  ingrafted  into  Christ  and  receive  him  by  true 
faith. 

After  a  beautiful  description  of  faith,  the  chief  doc- 
trines which  faith  receives  are  expounded,  and  they 
are  those  which  are  found  in  the  twelve  Articles  of  the 
Apostolic  Creed.  This  exposition  is  followed  by  a  view 
of  the  doctrine  of  justification  by  faith  alone,  and  a 
vindication  of  it  from  the  charge  that  it  makes  men 
careless  and  profane.  Then  follow  several  Lord's  days 
on  the  Sacraments  in  which  the  same  views  are  given 
as  in  the  Belgic  Confession.  This  part  of  the  Catechism 
is  appropriately  concluded  with  an  explanation  of  the 
authority  in  the  visible  Church  to  exercise  Christian 
discipline  on  members  who  err  from  the  faith  or  lead 
wicked  lives,  so  that  they  may  be  brought  to  repentance 
and  be  saved. 

In  the  third  part  of  the  Catechism  it  is  shown  how 
the  believer  expresses  his  gratitude  to  God  for  his  deliv- 
erance. Acknowledging  that  his  good  works  are  not 
meritorious,  he  yet  confesses  his  obligation  to  perform 


12G  THE  DOCTRINAL  STANDARDS. 

them,  and  declares  that  men  who  lead  wicked  and 
ungrateful  lives  cannot  be  saved.  Thus  is  conversion 
insisted  on,  in  which  are  embraced  the  mortification  of 
the  old  man  and  the  quickening  of  the  new,  resulting 
in  the  performance  of  good  works  from  a  principle 
of  faith  and  in  accordance  with  the  law  of  God,  since 
only  such  are  entitled  to  be  called  good  works.  The 
remainder  of  the  Catechism  is  given  to  an  exposition 
of  the  ten  Commandments  as  a  rule  of  life,  and  of  the 
Lord's  Prayer  as  a  comprehensive  model  to  assist  us 
in  our  daily  devotions.  The  obedience  that  is  required 
of  every  Christian  leading  the  Christian  life,  is  not 
presented  on  the  ground  of  his  natural  relation  to  God 
as  a  creature  and  subject,  but,  on  that  of  heart-felt 
gratitude  as  a  chosen  child  of  grace.  He  is  represented 
as  in  harmony  with  the  law,  which  is  written  by  the 
Spirit  of  God  on  his  heart. 

The  requirement  to  make  a  complete,  annual  exposi- 
tion of  this  Catechism  from  the  pulpit,  was  observed  in 
this  country  until  the  adoption  of  the  revised  consti- 
tution in  1833,  by  which  a  longer  time  was  allowed 
to  complete  the  exposition,  but  not  to  exceed  four 
years. 

The  Compendium  of  the  Christian  religion  is  an 
abridgment  of  the  Heidelberg  Catechism,  made  by  the 
Rev.  Herman  Faukelius  for  the  use  of  his  church  at 
Middleburg,  in  Zeeland,  which  was  adopted  by  the  Synod 
of  Dort,  and  directed  by  it  to  be  used  by  the  ministers 
for  the  instruction  of  "  those  who  intend  to  approach 
the  Holy  Supper  of  the  Lord." 

The  Belgic  Confession  and  Heidelberg  Catechism 
were,  for  fifty  years,  the  only  doctrinal  standards  pos- 
sessed by  the  Reformed  Church  of  the  Netherlands. 
Then   were  added  the  Canons   of   the  Synod  of   Dort. 


THE  DOCTRINAL  STANDARDS.  127 

THE  CANONS  OF  THE  SYNOD  OF  DORDRECHT 
OR  DORT. 

s  These  were  formulated  and  adopted  by  the  Synod 
as  expressive  of  the  views  of  the  members  on  the  opin- 
ions of  the  Remonstrants,  touching  the  five  points  in 
controversy.  It  is  hoped  that  our  readers  will  care- 
fully examine  them.  Perhaps  they  will  find  some 
ground  for  the  remark  of  the  commentator,  Rev.  Thomas 
Scott,  when  he  speaks  of  "  the  holy,  guarded  and  rever- 
ential manner  in  which  the  divines  of  this  reprobated 
Synod  stated  and  explained  these  doctrines,  compared 
with  the  superficial  and  incautious,  and  often  unholy 
and  presumptuous  manner  of  too  many  in  the  present 
day."  It  must  be  remembered  that  there  is  a  distinction 
between  what  is  called  high  Calvinism  and  moderate 
Calvinism,  or  in  theological  phrase,  supra-lapsarianism 
and  infra-lapsarianism,  the  former  regarding  God  as  de- 
creeing to  make  man,  and  to  cause  him  to  fall,  etc  ;  the 
latter,  viewing  man  as  fallen,  and  God  as  decreeing  out  of 
His  sovereign  pleasure  to  save  some  from  ruin,  and  to 
leave  others  to  the  just  punishment  of  their  sins.  The 
latter  is  the  view  of  the  Canons,  which  were  so  con- 
structed that  the  members  of  the  Synod,  coming  from 
various  countries  and  holding  various  types  of  the 
doctrine,  might  all  be  able  to  subscribe  them  in  good 
faith  and  without  compromise,  and  they  did  unani- 
mously subscribe  them.* 

I.  The  first  Head  of  Doctrine  treats  of  Predestina- 
tion which,  according  to  the  Articles,  is  not,  as  is  often 

*  "  The  Reformed  Churches  in  the  Netherlands,  France, 
the  Palatinate,  the  greater  part  of  Switzerland,  and  the  Puri- 
tans in  Great  Britain,  received  these  Canons  as  the  scien- 
tific and  precise  statement  of  Christianty."  Shedd's  His- 
tory of  Christian  Doctrine,  Vol.  II.,  p.  477. 


128  THE  DOCTRINAL  STANDARDS. 

represented,  God's  determination  to  create  some  men. 
to  be  damned,  whether  they  repent  or  not,  for  it  is 
very  plainly  taught  that  only  they  perish  who  deserve 
it  on  account  of  their  sin  and  impenitence.  Men  are 
contemplated  as  in  a  state  of  condemnation,  and  entirely 
dependent  on  God's  interposition  for  deliverance  from 
the  impending  doom.  Out  of  the  world  of  condemned 
sinners,  God,  of  His  sovereign  pleasure  and  mercy 
chooses  to  save  some,  while  the  others  are  left  in  the 
"  common  misery  into  which  they  have  wilfully  plunged 
themselves."  The  saved  are  debtors  to  electing  grace, 
while  those  who  perish  receive  the  deserved  punish- 
ment of  their  sins. 

The  Arminian  also  holds  to  divine  election,  but  he 
denies  that  it  springs  from  God's  sovereign  pleasure 
irrespective  of  any  good  in  the  persons  elected,  and  he 
maintains  on  the  contrary,  that  it  is  based  on  foreseen 
faith,  repentance  and  good  works.  But  the  Scripture 
represents  men  to  be  elected  to  faith,  sanctification 
and  life. 

The  common  objection  that  the  doctrine  of  predes- 
tination interferes  with  man's  liberty  and  responsi- 
bility cannot  be  maintained,  because  no  man  can  prove 
that  these  are  irreconcilable.  He  can  do  no  more  than 
assert  his  own  inability  to  harmonize  them,  and  he 
has  no  right  to  speak  for  higher  intelligences  ;  and  least 
of  all,  to  dispute  with  God.  As  a  matter  of  fact,  there 
are  no  stronger  advocates  for  the  claim  that  man  is 
free  to  act  according  to  his  will,  than  the  most  uncom- 
promising champions  of  the  doctrine  of  Divine  sover- 
eignty. And,  in  truth,  every  man  feels  and  knows 
that  he  follows  his  own  will  in  sinning  and  in  obeying, 
and  that  he  is  responsible.  No  man  is  sensible  of  the 
constraining  force  of  God's  decree.  Divine  sovereignty 
presides  over  all  our  affairs,  even  the  minutest;    yet, 


THE  DOCTRINAL  STANDARDS.  120 

who  is  fettered  by  it  in  word  or  act  ?  There  are  great 
difficulties  connected  with  this  .view,  but  no  greater 
than  those  that  encompass  the  opposite.  We  must 
remember  that  we  are  not  competent  to  sit  in  judgment 
on  the  ways  of  the  Almighty,  and  when  disposed  to  do 
it,  should  call  to  mind  the  admonition  of  Paul,  "Nay,' 
but  O  man,  who  art  thou,  that  thou  repliest  against 
God  ?  " 

This  doctrine  is  not  to  be  made  a  constant  subject 
of  preaching,  nor  to  be  presented  in  a  harsh  manner, 
but  it  is  "  to  be  published  in  due  time  and  place  in 
the  Church  of  God,  for  which  it  was  peculiarly  designed, 
provided  it  be  done  with  reverence,  in  the  spirit  of 
discretion  and  piety,  for  the  glory  of  God's  most  holy 
name,  and  for  enlivening  and  comforting  His  people, 
without  vainly  attempting  to  investigate  the  secret 
ways  of  the  Most  High.'-  * 

II.  The  second  head  of  doctrine  treats  of  "  the  death 
of  Christ,  and  the  redemption  of  men  thereby."  The 
Arminians  held  that  Christ  died  in  exactly  the  same 
sense  for  all  men,  and  that  God  is  in  a  certain  sense  rec- 
onciled to  all.  But  in  these  Articles  we  are  taught 
that  "  the  death  of  the  Son  of  God  is  the  only  and  most 
perfect  sacrifice  and  satisfaction  for  sin ;  is  of  infinite 
worth  and  value,  abundantly  sufficient  to  expiate  the 
sins  of  the  whole  world;"  that  its  benefits  are  freely 
and  sincerely  offered  to  all,  with  the  promise  that  who- 
soever belie veth  shall  not  perish.  Nevertheless,  Christ 
had,  in  dying,  a  special  reference,  as  the  surety  of  His 
people,  to  their  salvation.  He  did  not  intend  merely 
to  open  a  door  by  which  all  might  enter  and  be  saved,, 
but  also  to  secure  the  entrance  and  salvation  of  many. 

*First  head   of  Doctrine,  Art.   14.    See  also  conclusion 
of  the  Canons. 


130  THE  DOCTRINAL  STANDARDS. 

So  he  effectually  redeems  His  chosen  out  of  every 
"people,  tribe,  nation  and  language." 

III.  and  IV.  The  third  and  fourth  heads  of  doctrine 
treat  of  "  the  corruption  of  man,  his  conversion  to  God, 
and  the  manner  thereof."  The  Calvinist  and  Armin- 
ian  both  believe  in  the  corruption  of  man's  nature  and 
of  the  need  of  God's  grace  for  his  renovation.  The 
Calvinist  regards  man  as  so  thoroughly  depraved  that 
without  special  grace  he  will  never  turn  to  God,  but 
will  persevere  and  perish  in  his  wickedness,  while  those 
who  are  saved  are  debtors  to  special  and  distinguish- 
ing mercy.  God  as  a  sovereign,  acts  according  to  His 
own  good  pleasure  in  selecting  the  subjects  of  His  grace, 
and  effects  their  regeneration  by  the  bestowment  of 
special  Divine  influences.  The  Spirit,  with  His  effectual 
call,  accompanies  the  external  call  of  the  word,  and 
causes  a  willing  and  joyous  acceptance  of  offered  grace. 
Yet  the  submission  is  not  forced  and  reluctant,  for  men 
are  made  willing  in  the  day  of  God's  power. 

The  Arminian  says  that  God  has  given  common  grace 
to  all  men,  which  one  needs  only  to  improve,  and  which 
every  man  is  competent  to  improve.  According  to  this 
the  converted  man  is  one  who  has  improved  the 
grace  given  to  him  in  common  with  all  others  ;  the  uncon- 
verted man,  one  who  has  not.  The  Spirit,  according  to 
this  view,  does  not  work  with  such  power  as  to  control 
the  will  of  man,  but  in  conversion,  the  will  falls  in  with 
the  suggestion  of  the  Spirit,  which,  nevertheless,  it  did 
not  need  to  do. 

V.  The  fifth  head  of  doctrine  is  the  perseverance  or 
preservation  of  the  saints. 

There  is  no  question  concerning  the  inevitable  result 
if  a  converted  man  should  be  left  to  himself.  All  admit 
that  he  must  fall  in  the  moment  that  the  Divine  help 
is  withdrawn.    Moreover,  no  one  denies  that  a  renewed 


THE  DOCTRINAL  STANDARDS.  131 

man  is,  through  the  power  of  temptation,  and  his  own 
weakness,  liable  to  fall  into  grievous  sins  which  cannot 
but  be  offensive  to  God,  and  for  which  he  receives 
correction.  But  these  Articles  affirm  that  God  does  not 
utterly  take  away  His  Spirit  from  His  renewed  ones 
so  that  they  perish.  He  preserves  the  incorruptible 
seed,  renews  the  erring  to  repentance,  brings  them 
through  every  difficulty,  blesses  His  ordinances  and 
dispensations  to  them,  so  that  they  are  kept  unto  the 
end,  when  they  receive  the  unfading  crown. 

The  Arminian,  on  the  contrary,  holds  that  there  is  no 
guarantee  for  the  final  salvation  of  a  believer  ;  that  "  it 
i's  possible  for  the  true  believer  to  fall  away  from  true 
faith,  and  to  fall  into  sins  of  such  a  description  as  can- 
not consist  with  a  true  and  justifying  faith ;  nor  is  it 
only  possible  for  them  thus  to  fall,  but  such  lapses  not 
unfrequently  occur.  True  believers  are  capable,  by 
their  own  fault,  of  falling  into  flagrant  crimes  and  atro- 
cious wickedness,  to  persevere  and  die  in  them,  and 
therefore,  finally,  to  fall  away  and  perish.* 

The  Confession  of  Faith,  Catechism  and  Canons,  of 
the  contents  of  which  this  meagre  synopsis  has  been 
given,  may  be  found  in  our  hymn-books,  and  are  thus 
accessible  to  all :  and  they  are  precisely  the  same  as 
when  they  were  confirmed  by  the  Synod  of  Dordrecht 
in  1019. 

In  connection  with  this  account  of  the  doctrinal 
standards  we  remark : 

1.  That  the  Eeformed  Church  is  not  illiberal  or 
exacting  in  the  terms  of  communion.  In  the  Compen- 
dium which  was  prepared  "for  those  who  intend  to 
approach  the  Holy  Supper  of  the  Lord,"  the  fundamen- 
tal truths  of  the  Gospel  are  presented  in  a  very  simple 

♦Articles  of  the  Remonstrants. 


132  THE  DOCTRINAL  STANDARDS. 

manner  and  without  perplexing  metaphysical  distinc- 
tions.   According  to  the  good  custom  of  the  times,  the 
children  having  been  baptized,  were,  at  the  proper  age, 
placed  under  catechetical  instruction,  and  they  were 
required  to  "  know  and  confess  the  fundamental  truths  " 
contained  in  this    compendium   before   they  could  be 
admitted  to  the  Lord's  Supper.    Now,  it  does  not  seem 
reasonable  that  a  knowledge  of,  and  assent  to  a  larger 
body  of  formulated  doctrine  should  have  been  required 
of  an  unbaptized  adult  as  a  p re-requisite  to  full  com- 
munion than  was  required  of  one  who  had  been  baptized 
in  infancy,  and  had  received  catechetical  instruction, 
and  desired  to  become  a  communicant.    Why  should 
there  be  two  different  standards  of  qualification  for 
these  two  classes  of  applicants  ?   Besides,  the  question 
which  is  in  the  Form  proposed  to  the  adult  candidate  is 
not :  Dost  thou  assent  to  all  the  Articles  of  the  Christian 
religion  as  they  are  contained  in  the  doctrinal  standards, 
but  "as  they  are  taught  here  in  this  Christian  church, 
according  to  the  Word  of  God  ?  "  The  question  is  to  be 
interpreted  by  the  light  of  the  teaching  system  of  the 
Church,  and  of  the  immediate  object  of  the  teaching. 
The  object  is  full  communion,  and  with  it  this  prepar- 
atory teaching  terminated.    It  is  all  comprised  in  this 
compendium  of  "necessary  and  fundamental  truths." 
But  Christian  instruction  could  and  must,  after  that,  go 
on  indefinitely  for  edification.    Therefore  the  Heidel- 
berg catechism  was  added,  to  be  taught  in  advanced 
catechetical  classes,  and  also  to  be  expounded  to  the 
whole  congregation  from  the  pulpit  on  the  Lord's  day  ; 
the  teaching  element,  moreover,  is  an  important  one 
in  all  the  preaching,  and  the  most  advanced  Christians 
continue  to  be  learners.    And  besides,  it  is  creditable 
to  any  minister  to  give  much  of  his  time  and  strength 
to  the  systematic  education  of  his  people  in  matters,' 
religious,  Biblical  and  ecclesiastical. 


THE  DOCTRINAL  STANDARDS.  133 

The  minister,  in  reading  the  Form  for  Adult  Baptism, 
reminds  the  candidate  that  he  has  been  privately,  that 
is,  personally  instructed  by  him  in  the  Christian  relig- 
ion ;  but  surely  he  does  not  mean  to  say  by  this,  that  he 
has  taken  him  through  a  system  of  theology  or  even  that 
he  has  gone  over  all  the  standards  of  doctrine  lit  Id  by 
the  Church  of  which  he  is  a  minister.  An  understand- 
ing of  and  subscription  to  those  standards  are  very 
properly  required  of  ministers,  for  they  are  teachers 
of  the  hock,  and  they  have  been  set  for  the  defense  of 
the  Gospel.  But  private  members  are  regarded  as 
learners,  and  a  willingness  to  learn  is  of  more  value 
than  an  extensive  knowledge  of  formulated  doctrine, 
especially  if  a  docile  spirit  be  lacking. 

If  it  should  be  claimed,  as  it  sometimes  is,  that  no 
doctrinal  test  whatever  should  be  applied  in  the  cases 
referred  to,  but  that  every  one  should  be  received  to  the 
sacraments  whom  it  is  believed  Christ  would  receive, 
we  reply  that  this  statement  is  misleading.  How  is  it 
possible  to  avoid  doctrinal  tests  to  some  extent?  How 
can  a  man  give  evidence  of  his  being  a  Christian  with- 
out showing  some  knowledge  of  Christianity,  or  in  other 
words,  of  the  distinctive  truths  of  the  Christian  relig- 
ion ?  No  true  pastor  can  converse  with  an  anxious 
enquirer  without  at  once  unfolding  the  great  funda- 
mental truths  of  the  Gospel,  and  he  cannot  decide  on  the 
credibility  of  one's  Christian  profession  without  a 
knowledge  of  his  views  about  essential  truths.  Every 
faithful  and  prudent  Christian  minister,  no  matter  to 
what  branch  of  the  Church  he  belongs,  does,  in  his  con- 
versations with  applicants  for  admission  to  the  sacra- 
ments, continually  pass  in  review  the  fundamental 
truths  which  are  found  in  the  Compendium,  for  this 
little  catechi-m  contains  no  denominational  peculiarities, 
but  only  essential  truths  held  in  common  by  believers  in 


134  THE  DOCTRINAL  STANDARDS. 

the  Lord  Jesus  Christ  as  a  Divine  Saviour.  Therefore, 
we  claim  that  when  a  minister  of  the  Reformed  Church 
requires  the  candidate  for  adult  baptism  to  give  his 
"  assent  to  all  the  articles  of  the  Christian  religion,  as 
they  are  taught  in  this  Christian  Church,"  and  to 
"  reject  all  heresies  and  schisms  repugnant  to  this  doc- 
trine," he  asks  no  more  than  faithful  ministers  of  other 
Christian  Churches  require  from  those  who  seek  admis- 
sion at  their  hands  to  the  holy  sacraments;  and  that 
he  can  also  rest  in  the  assurance  that  he  is  in  accord 
with  the  historical  sense  of  the  question  and  with  the 
uniform  practice  which  the  ministers  of  the  Reformed 
Church  have  followed  for  centuries* 

2.  Our  system  of  doctrine  is  in  accord  with  those  of 
other  evangelical,  orthodox  Churches,  as  the  Episcopal, 
Presbyterian,  parts  of  the  Congregational  and  Baptist 
and  other  Churches. 

3.  It  is  reasonable.  It  is  not  free  from  mysteries  for 
no  system  is.  But  this  seems  to  be  as  philosophical 
and  as  free  from  objections  as  any.  Its  whole  tendency 
is  to  exalt  God  and  abase  sinful  man,  which  is  no 
mean  proof  of  its  truth. 

4.  It  is  scriptural.  This,  if  true,  should  settle  the  ques- 
tion. The  appeal  is  made  to  the  law  and  testimony,  and 
to  the  teaching  of  prophets,  apostles,  and  the  Son  of 
God  Himself.    This  system  contains  no  stronger  lan- 

*"  The  prerequisites  for  such  communion  as  stated  in  the 
"Directory  for  worship"  of  the  Presbyterian  Church  are 
"  knowledge  and  piety,"  the  how  much  and  the  what,  men 
of  various  eiaces  do,  and  must  determine.  And  as  various  as 
the  sessions,  are  the  measures  and  qualities  of  the  different 
churches.  Liturgical  Churches  have  measures  and  models 
to  determine  these  questions.  Ours  is  the  Evangelical,  Pres- 
byterian, Liturgical  Church."  Report  to  the  Classis  of  Para- 
mus,  April,  1885. 


THE  DOCTRINAL  STANDARDS.  135 

guage  than  they  used  in  setting  forth  the  sovereignty; 
of  God  in  grace  as  well  as  in  nature. 

5.  It  accords  with  Christian  experience.  The  believer; 
of  every  country  and  church  and  creed  gives  thanks 
to  God  for  having  done  in  him  and  for  him  what  he 
could  not  do  in  and  for  himself.  Men  contend  for  opin- 
ions and  dispute  about  creeds,  and  then  join  in  the  same 
expressions  of  dependence  on  Divine  grace  and  of 
thanksgiving  for  electing  love. 

6.  It  promotes  holiness  of  life.  In  Paul's  day  it  was 
objected  to  the  doctrine  of  salvation  by  grace  alone, 
that  it  led  to  licentiousness ;  but  how  ably  did  he 
vindicate  it  from  the  charge,  and  show  that  so  far 
from  nullifying  the  law  it  completely  established  it,  and 
besides,  he  and  his  fellow-disciples  gave  practical  proof 
of  this  in  their  own  devoted  lives.  Similar  charges  have, 
in  every  age,  been  brought  against  the  doctrines  of  grace 
but  the  men  who  have  held  these  doctrines  have  been 
men  of  whom  the  world  was  not  worthy.  Cherishing 
the  doctrines  of  grace  as  the  apple  of  the  eye,  they  have 
walked  close  with  God,  denying  themselves  all  ungodli- 
ness and  worldly  lusts  and  living  soberly,  righteously 
and  godly.  And  so  we  preach  the  humbling  doctrine 
of  salvation  by  God's  free  grace,  assured  that  all  desired 
reforms  in  individual  character  or  social  life  will  follow 
in  its  train. 

7.  God  has  honored  this  truth  and  put  His  seal  upon 
it  by  using  it  for  the  revival  of  His  work.  Its  central 
doctrine  of  justification  by  faith  awakened  the  new 
life  of  the  Reformation,  a  doctrine  that  must  always 
be  the  effective  emancipator  of  the  individual  man 
from  all  priestly  bondage,  for  it  allows  nothing  to  come 
in  between  him  and  the  Christ.  This  system  of  evan- 
gelical truth  produced  such  marvels  in  Switzerland,  Ger- 
many, Holland,  France,  Scotland  and  England.    What 


136  THE  DOCTRINAL  STANDARDS. 

doctrines  did  Whitefield  and  Venn,  and  Hervey  and  Ber- 
ridge  and  Roinaine  preach  in  the  last  century  in  England 
with  glorious  success,  and  what  were  the  doctrines  of 
our  Edwards  and  Davies  and  the  Frelinghuysens  and 
Tennents  when  God  accompanied  their  preaching  with 
such  marvelous  power?  They  were  the  doctrines  of 
native  depravity,  regeneration  by  the  Spirit,  and  depend- 
ence on  the  sovereign  grace  of  God  for  salvation. 

We  venture  to  say  that  revivals  are  of  little  worth 
which  would  find  a  disturbing  element  or  a  hindrance 
in  these  doctrines.  They  are  most  serviceable  in  bring- 
ing the  sinner  to  a  sense  of  his  need  of  a  Saviour,  and 
to  entire  reliance  upon  Him.  The  Reformed  Church 
is  no  foe  to  revivals.  She  has  often  enjoj'ed  days  of 
glorious  refreshing  and  ingathering,  and  so  has  become 
wary  of  spurious  excitements,  which  can  so  easily  be 
produced  if  men  are  willing  to  use  questionable  arts  and 
measures,  but  which  are  so  desolating  in  their  effects, 
seen  in  the  withering  of  every  green  thing,  and  the 
resemblance  of  a  church  to  a  field  over  which  the  fire 
has  passed.  How  different  the  work  when  God's  living 
truth  is  honored  as  the  sword  of  the  Spirit,  and  the 
Spirit  uses  it,  and  many  retire  to  weep  in  secret  places, 
and  enter,  with  earnest  purpose,  into  solemn  covenant 
with  God.  These  are  blessed  seasons  to  be  longed  and 
prayed  for ;  seasons  of  God's  visits  to  His  heritage 
owning  and  blessing  His  own  truth,  and  honoring  His 
own  appointed  means  of  grace. 

8.  This  form  of  doctrine  is  and  has  ever  been  the 
foundation  of  civil  liberty.  It  was  the  support  of  the 
republic  at  Geneva.  Bancroft  denominates  Calvinism, 
"  gradual  republicanism,"  and  calls  Geneva,  "  the  fertile 
seed-plot  of   democracy."*    It   is   a   doctrinal   system 

*  Bancroft's  Miscellanies. 


THE  DOCTEINAL  STANDARDS.  137 

which  kingly  tyrants  have  always  dreaded,  for  it 
claims  the  right  of  private  judgment  in  behalf  of  every 
man.  It  led  the  Huguenot  to  resist  the  dragonnades 
of  the  French  tyrant,  and  Holland  to  prolong  the  con- 
test with  Philip,  and  Scotland  to  dye  her  fields  with  the 
blood  of  her  own  sons.  It  led  the  Puritans  of  England 
to  stand  up  against  kingly  and  churchly  power,  and 
when  a  place  for  the  practice  and  nurture  of  their  princi- 
ples was  denied  them  in  the  Old  World,  these  stern, 
unyielding  men  came  to  the  New,  to  establish  "a 
Church  without  a  bishop,  and  a  State  without  a  king." 
If  we  desire  the  perpetuity  of  our  free  institutions, 
let  us  know  that  all  depends  on  the  maintenance  of 
the  truth  as  found  in  the  inspired  word.  This,  like 
leaven,  must  pervade  the  whole  mass.  Then  will  God 
appoint  unto  us  salvation  for  bulwarks. 


CHAPTER    VII. 
LITUEGY,  CUSTOMS  AND  USAGES. 

The  Reformed  Church  in  America  is  distinguished 
from  the  Presbyterian  Church  of  this  country  by  the 
possession  and  partial  use  of  an  authorized  Liturgy,  the 
latter  Church  having  simply  a  Directory  of  Worship, 
without  prescribed  form  or  model  for  any  service. 

The  Liturgy  as  revised,  approved  by  the  Classes  and 
adopted  in  1878,  rearranged  and  published  in  18S2  and 
recommended  by  the  Synod  for  use  in  the  churches, 
contains :  I.  Order  of  Scripture  lessons.  II.  Order  of 
public  worship  :  1.  Morning ;  2.  Evening.  III.  Prayers 
for  special  occasions.  IV.  The  Creeds.  V.  The  admin- 
istration of  Baptism  :  1.  To  infants ;  2.  To  adult  per- 
sons. YI.  The  public  reception  into  full  communion 
of  those  who  have  been  baptized  in  infancy.  VII.  The 
administration  of  the  Lord's  Supper.  VIII.  Church  dis- 
cipline :  1.  Excommunication ;  2.  Readmission  of  ex- 
communicated persons.  IX.  Ordination :  1.  Of  min- 
isters of  Cod's  word;  2.  Of  elders  and  deacons.  X. 
The  installation  of  a  minister.  XI.  The  laying  of  a 
corner-stone.  XII.  The  dedication  of  a  house  of  wor- 
ship. XIII.  The  confirmation  of  marriage.  XIV.  The 
burial  of  the  dead. 

From  this  Liturgy  is  omitted  the  office  for  the  conso- 
lation of  the  sick,  which  was  entitled  in  Dutch,  "  Den 
Ziekentroost,"  and  in  English,  "  The  consolation  of  the 
sick,  which  is  an  instruction  in  faith,  and  the  way  of 
salvation,  to  prepare  believers  to  die  willingly."  This 
was  a  simple,  scriptural  view  of  the  process  of  man's 


LITUEGY,  CUSTOMS  AND  USAGES  139 

salvation  from  its  beginning  in  regeneration  to  its  com- 
pletion in  glory,  and  was  doubtless  prepared  as  a  help 
to  the  "  Kranken-besoecker,"  or  "  Zieken-trooster,"  in 
his  visitations  of  the  sick.  In  all  editions  of  the  Liturgy 
that  have  been  published  for  many  years  past,  this 
office  has  consisted  entirely  of  classified  references  to 
passages  of  Scripture.  The  authority  for  substituting 
these  for  the  original,  full  and  very  suggestive  office, 
does  nowhere  appear,  nor  does  the  authority  for  the 
later  omission  of  this  substituted  form  appear. 

The  Liturgy  as  published  in  1882,  was  recommended 
by  the  General  Synod  for  use  in  the  churches;  but 
by  the  Constitution  of  the  Church,  the  use  of  the  fol- 
lowing is  made  imperative,  viz :  The  forms  for  the 
administration  of  Baptism  and  the  Lord's  Supper; 
the  forms  for  the  ordination  of  ministers,  elders  and 
deacons ;  and  the  forms  for  the  excommunication  of 
offenders,  and  for  the  readmission  of  penitents.  Every 
minister,  when  installed  as  pastor,  binds  himself  to 
obey  the  Constitution,  and  therefore  to  use  these  forms 
on  the  occasions  for  which  they  have  been  provided. 

The  forms  of  prayer  contained  in  the  Liturgy  are 
not  used  by  our  ministers  in  ordinary  public  worship, 
though  they  are  at  liberty  to  use  them  if  so  disposed.- 
The  Church  believes  in  the  lawfulness  of  forms  of 
prayer,  and  that  there  are  occasions  when  their  use 
is  profitable  and  expedient.  She  on  the  one  hand  rejects 
the  extreme  view  that  prayer  cannot  be  acceptable 
unless  the  words  are  immediately  dictated  by  the  Holy 
Ghost,  and  on  the  other,  the  view  that  it  is  presump- 
tuous to  pray  in  public  worship,  except  in  the  language 
of  a  prescribed  form.  She  finds  no  command  of  Scripts 
ure  binding  the  ministry  or  Church  to  the  use  of  such 
forms,  nor  does  the  example  of  Christ  make  it  impera- 
tive, nor  does  it  appear  that  the  apostles  or  primitive 


140  LITURGY,  CUSTOMS  AND  USAGES. 

Christians  confined  themselves  to  imposed  forms  of 
prayer.  It  has  been  said  by  one  that  their  usual  practice 
was,  "  First,  to  begin  with  the  Lord's  Prayer,  as  the 
ground  and  foundation  of  all  others,  and  then,  according 
to  their  circumstances  and  conditions,  to  offer  up  their 
own  prayers  and  requests.  Now  these  other  prayers, 
which  made  up  a  great  part  of  Divine  service,  were  not 
stinted  and  imposed  forms,  but  the  words  and  expres- 
sions of  them  were  left  to  the  prudence,  choice  and  judg- 
ment of  every  particular  bishop  or  minister."  He  further 
says  "  I  do  not  here  say  that  a  bishop  or  minister  used 
no  arbitrary  form  of  prayer — all  that  I  say  is,  that 
there  was  none  imposed.  Neither  do  I  say,  that  hav- 
ing no  imposed  form,  they  unpremeditatedly,  immethod- 
ically  or  confusedly  vented  their  petitions  and  requests, 
for,  without  doubt,  they  observed  a  method  in  their 
prayers ;  but  this  is  what  I  say — that  the  words  or 
expressions  of  their  prayers  were  not  imposed  or  pre- 
scribed ;  but  every  one  that  officiated,  delivered  him- 
self in  such  terms  as  best  pleased  him,  and  varied  his 
petitions  according  to  the  present  circumstances  and 
emergencies,  or  if  it  be  more  intelligible,  that  the  prim- 
itive Christians  had  no  stinted  liturgies  or  imposed 
forms  of  prayer."* 

The  question  with  us  is,  not  about  the  lawfulness  of 
the  use  of  precomposed  forms  of  prayer,  but  about  the 
expediency  of  their  prescription  or  imposition  for  all 
occasions.  The  history  of  our  Church  is,  from  its  begin- 
ing  throughout,  a  testimony  against  the  latter.  While 
forms,  to  some  extent,  have  been  required  to  be  used, 
and  some  have  been  recommended  as  models,  the  offici- 
ating minister  has  always  been  allowed  a  large  liberty 
in  the  composing  and  offering  of  prayers.    Great  impor- 

*Lord  King's  Primitive  Church,  Part  II.,  Chap.  Z. 


LITURGY,  CUSTOMS  AND  USAGES.  141 

tance  has  been  attached  to  the  education  of  ministers, 
so  that  they  might  be  able  to  pray  as  well  as  preach 
to  edification.    It  is  rightly  expected  of  them  that  they 
shall  not  pray  extemporaneously,  in  the  popular  sense 
of  the  word,  that  is,  without  preparation,  but  that  they 
shall  make  very  careful  preparation  for  this  part  of 
public  service,  as  well  as  for  preaching.*    This  should 
be  made  by  every  minister  in  the  way  that  seems  best 
to  him,  by  a  careful  review  of  circumstances,  arrange- 
ment of  topics  and  thoughts,  formation  of  sentences, 
or  even  the  writing  out  of  the  whole  prayer,  to  be  read, 
or  not,  in  the  pulpit.    It  would  be  well  for  young  min- 
isters for  a  long  time  to  practice  themselves  in  devo- 
tional composition,  especially  of  their  public  prayers. 
Dr.     Witherspoon   recommended   devotional    composi- 
tion to  his  theological  students,  and  President  Ashbel 
Green,  of  Princeton  College,  who  had  been  one  of  these 
students,  says  of  himself,  that  in  the  early  part  of  his 
ministry,  he  wrote  his  prayers  as  regularly  as  he  did 
his  sermons,  and  he  expressed  his  regret  that  minis- 
ters generally  made  so  little  preparation  for  conduct- 
ing the  devotional  exercises  of  the  congregation.      Dr. 
Gillies,  of  Glasgow,  for  the  first  ten  years  of  his  pas- 
toral life,  never  composed  a  sermon  without  writing  a 
prayer  in  connection  with  it.    Careful  preparation  of 
some  sort  for  public  prayer  may  not,  without  guilt,  be 
neglected  by  him  who  is  the  mouth  of  the  congregation. 
This  liberty  is  contended  for,  because  a  prescribed 
Liturgy  without  any  liberty  at  all,  can  never  fully  meet 
the  wants  of  the  Church,  for  it  must  often  lack  adapt- 
ation to  changing  circumstances.    The  prayer  composed 
by  a  minister  for  an  occasion,  may  not  be  as  good  a 

*This  is  also  insisted  on  in  the  Westminster  Directory  of 
Worship. 

f  Jones'   Life  of  Green,  p.   545. 


142  LITURGY,  CUSTOMS  AND  USAGES. 

piece  of  devotional  composition,  as  one  that  has  come 
down  to  us  from  past  ages,  but  it  may  be  better  adapted 
to  the  occasion,  just  as  his  sermons  may  be  inferior 
as  compositions  to  many  contained  in  the  works  of  distin- 
guished divines,  yet  may  be  better  suited  to  the  times  and 
circumstances.  Why  should  it  not  be  required  of  him 
to  preach  prescribed  sermons  as  well  as  to  pray  pre- 
scribed prayers  ? 

It  may  well  be  asked  whether  the  advantages  of  both 
form  and  freedom  might  not  be  enjoyed  in  public  wor- 
ship. There  are  confessions,  thanksgivings,  and  peti- 
tions that  are  always  appropriate  when  the  people  are 
assembled  for  worship  and  which  should  never  be 
omitted,  such  as  confession  of  sin,  thanks  for  blessings 
of  Providence  and  grace,  prayers  for  all  classes  and 
conditions  of  men,  the  sick,  the  bereaved,  those  in 
authority,  etc.  These  might  be  embodied  in  forms  to  be 
used  by  the  minister,  and  so  the  offering  of  them  would 
be  secured.  In  connection  with  this  might  be  prayers 
in  which  due  notice  should  be  taken  of  special  needs 
and  circumstances,  in  the  offering  of  which  the  minister 
should  have  unrestricted  freedom.  The  early  histories 
of  all  the  Reformed  Churches,  including  the  Church 
of  the  Netherlands,  prove  the  practicability  of  this, 
combination.  They  did  neither  dispense  with  forms, 
nor  confine  their  ministers  to  them. 

Liturgies  were  early  adopted  by  the  Reformed 
Churches  in  Geneva,  France,  the  Palatinate,  England, 
Scotland,  and  the  Netherlands.  When  the  Puritans 
arose  in  England,  claiming  that  the  Church  of  England 
was  onty  half -reformed,  and  demanding  further  reforms 
they  were  met  with  persecution.  Naturally,  they  went 
to  the  extreme  of  simplicity  in  worship,  and  set  their 
faces  against  all  liturgies,  forms,  sacred  vestments, 
holy  days,  kneeling  in  prayer,  etc.    The  Presbyterians 


LITUKGY,  CUSTOMS  AND  USAGES.  143 

of  Scotland,  after  having  received  from  the  hands  of 
John  Knox  a  liturgy  which  was  used  for  some  time, 
were  so  outraged  by  the  attempts  of  England  to  force 
Episcopacy  upon  them,  that  they  indignantly  trampled 
all  forms  and  liturgies  under  foot*  But  the  Reformed 
Churches  on  the  Continent  were  subjected  to  no  such 
influences,  and  they  grew  in  attachment  to  their  forms 
of  service. 

Calvin's  liturgy  was  the  foundation  of  the  liturgy 
of  the  Reformed  Church  of  the  Netherlands,  which 
was  not  completed  at  once,  but  was  the  result  of  a  grad- 
ual growth. t  The  authorship  of  its  various  parts  can- 
not be  easily  traced.  London  may,  however,  be  truly 
called  its  cradle.    The  oppressive  measures  of  Charles 

V.  and  Philip  II.  against  their  Protestant  subjects  in 
the  Netherlands  drove  thousands  of  them  into  other 
countries.  Very  many  of  them  went  to  Rhenish  Prus- 
sia, and  many  also  to  Embden,  in  East  Friesland,  where 
the  Reformed  Church  was  planted  under  the  auspices 
of  John  a  Lasco,  a  converted  Polish  nobleman,  Albert 
Hardenberg  and  others.    On  the  accession  of  Edward 

VI.  to  the  throne  of  England,  the  eyes  of  the  Reformed 
of  Continental  Europe  were  turned  to  that  country, 
and  many  went  thither  from  the  Netherlands,  and  many 
from  the  Church  of  Embden.  A  church  composed  of 
these  emigrants  was  formed  in  London,  and  by  royal 
authority  the  Abbey  of  Austin  Friars  was  given  them 
for  a  house  of  worship,  which  church  is  in  existence, 
and  the  property  in  its  possession,  and  worship  statedly 
held  in  the  Holland  tongue,  at  the  present  day.  These 
refugees  of  the  Reformed  faith  were  placed  by  the 

*McCrie's  Life  of  John  Knox,  p.  4  30  :  Baird's  Eutaxia,  p. 
127. 

t  Henry's  Life  of  Calvin,  Vol.  I.,  p.  412,  Calvin's  Liturgy 
was  used  in  preparing  the  Book  of  Common  Prayer ;  Eutaxia, 
p.  190. 


144  LITURGY,  CUSTOMS  AND  USAGES. 

King  under  the  care  of  a  Lasco  as  superintendent,  with 
whom  were  associated  four  other  ministers.*  The 
British  Reformers  took  great  interest  in  these  refugees, 
and  secured  for  them  many  privileges.  A  Lasco  had  come 
over  by  express  invitation  of  Cranmer,  who  gave  him 
a  home  for  six  months  in  the  archiepiscopal  palace, 
and  who  consulted  him  on  the  reforms  desirable  in  the 
Church  of  England.  He  was  also  appointed  in  1552, 
one  of  the  eight  divines  on  the  commission  to  revise 
the  laws  of  the  Church  of  England.' 

When  Mary  ascended  the  throne,  this  congregation 
was  dispersed  for  a  season,  but  on  the  accession  of  Eliz- 
abeth, the  aspect  of  affairs  changed  again,  and  the 
church  in  London  was  revived  and  soon  numbered 
more  than  three  thousand  members.  Churches  were 
also  formed  in  Norwich,  Colchester  and  other  places. 
The  Dutch  and  French  refugees  introduced  many 
useful  manufactures  into  England,  and  they  became 
a  very  important  element  in  the  population.! 

The  French  Protestants  in  England  had  somewhat 
the  advantage  over  the  Dutch,  for  they  brought  with 
them  the  liturgy  of  Strasburg  which  had  been  prepared 
by  Calvin,  and  which  differed  very  slightly  from  the 
Genevan  liturgy.  This  was  translated  by  their  pastor, 
Valerandus  Polanus,  into  Latin  for  the  use  of  the  min- 
isters in  London.  It  was  made  by  a  Lasco,  the  basis 
for  a  more  extended  work,  embracing  the  principles 
and  rules  of  Church  Order  as  well  as  forms  of  worship, 
but  which  was  not  published  during  his  connection 

*See  the  charter  of  this  church  in  the  appendix  to  Bur- 
net's History  of  the  English  Reformation. 

f  Dalton's  Johannes  a  Lasco;  Presbyterian  Review,  January, 
1881,  Article  John  a  Lasco;  Bartel's  John  a  Lasco;  a  Lasco 
Opera,  edited  by  Kuypers. 

JWeiss'  Hist,  of  French  Prot.  Refugees,  New  York,  1854." 


LITURGY,  CUSTOMS  AND  USAGES.  145 

tvith  the  church  of  London.  A  brief  manual  was  pre- 
pared in  1551,  by  Martin  Micron,  one  of  the  ministers. 
This,  like  the  liturgy,  was  written  in  Latin,  for  these 
works  were  intended  for  the  use  of  the  ministers  rather 
than  the  people,  and  also  for  the  information  of  the 
authorities  in  England,  and  they  remained  in  manuscript 
until  after  the  dispersion  of  the  congregation  on  Queen 
Mary's  accession,  when  they  were  printed  on  the  Con- 
tinent. Meanwhile,  a  translation  of  Micron's  manual 
was  made  into  the  Dutch  language,  by  Jan  TJytenhove, 
one  of  the  elders,  a  nobleman  of  Ghent,  who  had  cast 
in  his  lot  with  these  afflicted  people  of  God.*  This 
little  book  was  afterwards  published  at  Embden,  and 
was,  for  a  number  of  years,  used  there  and  in  vari- 
ous parts  of  the  Netherlands. 

Next  came  the  liturgy  of  Petrus  Dathenus.  He  was 
pastor  of  the  refugees  from  the  Netherlands  who  had 
gathered  by  thousands  at  Frankenthal  in  the  Palatinate, 
and  to  whom  the  Elector  granted  great  privileges. 
He  was  a  man  of  rare  gifts,  of  fiery  zeal,  indomitable 
perseverance,  and  a  preacher  of  immense  popularity. 
He  prepared  forms  of  worship  for  his  church  at 
Frankenthal,  and  published  in  connection  with  them, 
a  translation  of  the  Heidelberg  Catechism  in  Low 
Dutch,  and  a  metrical  version  of  the  Psalms.  These 
forms  were  very  soon  accepted  as  the  authorized 
liturgy  of  the  churches  of  the  Netherlands,  and  their 
use  was  enjoined  on  the  "  Churches  under  the  Cross,"  by 
the  early  Synods.  In  preparing  this  liturgy,  Dathe- 
nus made  use  of  that  of  the  Palatinate,  the  basis  of 
which  was  the  "  Forma  ac  Ratio  "  of  4  Lasco ;  also,  of 
Calvin's  Liturgy  and  of  that  of  Zurich. 

Other  forms  were  subsequently  added  as  occasion. 

*Pijper's  Jan  Uytenhove,  Leiden,  1883. 


14G  LITURGY,  CUSTOMS  AND  USAGES. 

required,  one  of  which  was  the  article  for  the  "  Conso- 
lation of  the  Sick  and  Dying."  Connected  with  this 
liturgy  was  a  short  catechism  for  the  examination 
of  those  who  intended  to  unite  with  the  church,  for 
which  the  Compendium  was  afterwards  substituted! 
by  the  Synod  of  Dort.  This  Synod  also  added  the  form 
for  the  administration  of  Baptism  to  adults,  which  had 
been  provisionally  adopted  by  the  Synod  of  South  Hol- 
land in  1604. 

The  Provincial  Synod  of  Dordrecht,  1574,  directed 
all  ministers  to  use  the  same  form  of  public  prayer, 
and  also  authorized  them  at  the  same  time  to  introduce 
petitions  for  special  cases  relating  to  the  magistracy 
or  to  sick  persons.  The  forms  of  prayer  for  ordi- 
nary worship  were  never  used  exclusively,  and 
they  gradually  went  into  disuse,  while  those  for  the 
administration  of  Baptism  and  the  Lord's  Supper,  and 
those  for  the  ordination  of  ministers,  elders,  and  dea- 
cons have  continued  to  be  used  to  the  present  time. 
The  Remonstrants  objected,  not  only  to  the  confession 
of  faith  and  the  catechism,  but  also  to  parts  of  the  lit- 
urgy, which  was  revised  by  a  commission  of  the  Synod 
and  was,  by  the  direction  of  the  Synod,  published  in 
connection  with  the  standards  of  doctrine. 

The  Liturgy  was,  soon  after  this,  translated  into  the 
English  language  for  the  use  of  churches  in  Hol- 
land composed  of  Scotch  and  English  refugees.*  These 
came  into  ecclesiastical  relationship  with  the  Reform- 
ed Church  of  the  Netherlands  and  therefore  needed 
the  liturgy.  In  17G7,  three  years  after  Rev.  Dr.  Laid- 
lie  had  begun  to  officiate  in  English  in  the  church  of 
New  York,  an  amended  edition  of  this  translation  was 
published  by  the  Consistory   of  that  church,  which, 

♦Steven's  History  of  the  Scottish  Church  of  Rotterdam, 
Edinburgh.   18  32. 


LITUEGY,  CUSTOMS  AND  USAGES.  147 

so  far  as  the  forms  made  imperative  by  the  constitu- 
tion are  concerned,  has  remained  unchanged. 

These  forms  begin  with  a  statement  of  the  scriptural 
authority  for  the  act  to  be  performed  and  an  exposition 
of  its  nature,  which  are  followed  by  such  questions  or 
exhortations  and  prayers  as  are  appropriate.  The  bap- 
tismal form  contains  an  exposition  of  the  doctrine  of 
baptism,  with  questions  to  the  parents  of  the  infant,  or 
to  the  adult  candidate,  and  suitable  admonitions  and 
prayers.  The  forms  of  ordination  are  constructed  on  the 
same  principle.  In  the  concluding  prayer  in  all  these 
forms  the  element  of  thankfulness  predominates. 

The  form  for  the  administration  of  the  Lord's  Supper 
is  worthy  of  special  notice.  It  opens  with  the  words  of 
institution  1  Cor.  11 :  23-29  which  are  followed  by  the 
statements  that  two  things  are  necessary  to  a  profita- 
ble use  of  the  Supper,  self  examination,  and  a  directing 
of  the  Supper  to  the  remembrance  of  Christ ;  and  that 
in  self  examination  there  are  three  inquiries  :  1, Whether 
we  have  an  humbling  sense  of  personal  guilt.  2, 
Whether  we  trust  that  our  sins  are  forgiven  for  Christ's 
sake.  3,  Whether  we  propose  henceforth  to  live  rightly 
before  Gou  and  man.  All  who  can  affirmatively  answer 
these  questions  are  accounted  worthy  partakers. 

Then  follows  the  admonition  to  those  who  are  living 
scandalous  lives  to  abstain  from  the  Supper,  followed 
by  the  encouraging  assurance  to  the  penitent  that 
though  his  sins  may  be  numerous  and  aggravated,  he 
will  be  received  of  God  and  counted  worthy,  if  he  is 
sorry  for  them  and  lights  against  them. 

The  second  part  contains  an  affecting  view  of  Christ's 
atoning  work,  and  an  exhibition  of  the  relation  of  the 
Supper  to  our  faith  in  Him ;  also  a  careful  directing  of 
the  attention  away  from  the  elements  used  to  the  sacri- 
fice represented  by  them  ;  and  finally,  to  an  exhibition  of 


148  LITUEGY,  CUSTOMS  AND  USAGES. 

the  union  of  believers  with  one  another  by  virture  of 
their  union  with  Christ,  and  of  the  consequent  duty  of 
brotherly  love. 

To  this  succeeds  an  appropriate  prayer  which  is  fol- 
lowed by  the  Apostolic  Creed,  which  is  in  many 
churches  appropriately  repeated  audibly  by  the  com- 
municants, thus  making  confession  with  their  "  mouths 
and  hearts."  During  the  communion  an  appropriate 
hymn  may  be  sung  or  chapter  read.  After  it,  thanks- 
giving is  offered  chiefly  in  the  language  of  Psalm  103, 
and  this  is  followed  with  a  prayer  ending  with  the 
Lord's  prayer. 

Those  who  have  been  accustomed  to  hear  this  form 
from  childhood  have  become  exceedingly  attached  to  it, 
and  the  commendation  of  it  by  others  is  frequent  and 
hearty.  It  has  sometimes  been  used  by  our  ministers 
in  churches  of  other  denominations,  greatly  to  the  satis- 
faction of  the  communicants.  That  its  excellence  may 
be  fully  seen  and  felt,  it  must  be  read  in  its  integrity 
by  one  who  appreciates  it,  and  not  be  abridged  and 
mutilated  according  to  the  caprice  of  an  officiating 
minister. 

Considerable  changes  have  been  made  in  the  order  of 
worship  since  the  day  that  the  Dutch  refugees  wor- 
shiped in  the  Church  of  Austin  Friars  in  the  time  of 
Edward.  The  following  is  a  description  of  the  order 
of  worship  as  then  conducted  in  the  church  of  London  : 

"The  congregation  being  assembled  in  their  house 
of  worship,  the  minister  ascended  the  pulpit  and  com- 
menced with  a  brief  exhortation  to  the  solemn  and 
devout  observance  of  worship.  Prayer  was  then  offered 
according  to  a  prescribed  form,  the  same  which  is 
still  found  in  our  liturgy,  with  the  title,  'A  prayer 
before  the  explanation  of  the  catechism.'  After  this 
a  psalm  was  sung  and  the  minister  preached  on  a  por: 


LITURGY,  CUSTOMS  AND  USAGES.  149 

tion  of  Scripture  commonly  consisting,  not  of  one,  two 
or  three  verses,  but  of  a  continuous  paragraph,  or  a 
history  standing  by  itself.  Thus  the  minister  illustra- 
ted, explained  and  enforced  in  several  sermons,  a  whole 
book  of  Scripture,  as  for  instance,  the  Epistle  to  the 
Romans  in  continuance,  each  sermon  or  homily  occu- 
pying about  an  hour.  After  this  the  minister  announ- 
ced what  was  proper  to  be  announced  to  the  congrega- 
tion, but  only  that  which  respected  public  worship. 
Then  a  prayer  was  again  offered  according  to  a  pre- 
scribed form  which  was  short  and  appropriate,  and 
this  was  followed  by  the  distinct  and  emphatic  reading 
of  the  ten  commandments,  after  which  the  minister 
exhorted  the  congregation  to  confession  of  sin,  and  then 
he  offered  prayer  in  penitent  confession  of  sin,  and 
supplication  for  Divine  forgiveness,  according  to  a  pre- 
scribed form,  brief  and  impressive.  After  this  he  read 
the  following  declaration  :  '  Seeing  it  pleases  God  to 
receive  in  His  grace  those  who  are  truly  penitent  and 
sincerely  confess  their  sins,  and  on  the  contrary  to 
leave  obstinate  sinners  who  cover  and  palliate  their 
sins  to  themselves,  I  therefore  declare  from  the  word 
of  God  to  the  penitent  who  believe  in  Christ  alone 
for  salvation,  that  through  His  merits  alone,  their  sins 
are  forgiven  of  God,  Amen.  And  to  as  many  as  do  not 
confess  and  forsake  their  sins,  or  who,  if  they  confess 
their  sins,  seek  salvation  from  any  other  source  than 
the  merits  and  grace  of  Christ,  and  thus  love  darkness 
rather  than  light,  I  declare  from  the  word  of  God,  that 
their  sins  are  bound  in  heaven,  until  they  repent  and 
turn  to  Christ.'  Immediately  after  this  the  Apostles' 
Creed  was  read  as  bearing  the  common  confession  of 
their  faith,  and  this  was  followed  by  the  long  or  general 
prayer,  either  in  the  prescribed  form  of  the  liturgy  or 
else  at  the  discretion  of  the  minister,  accommodated  to 


150  LITURGY,  CUSTOMS  AND  USAGES. 

the  wants  and  circumstances  of  the  church,  and  con- 
cluding with  the  Lord's  prayer.  A  psalm  was  then 
sung  by  the  whole  congregation  led  by  a  chorister  in 
front,  near  the  pulpit.  The  minister  then  commended 
the  wants  of  the  poor  to  their  brethren  for  alms  which 
were  collected  by  the  deacons  at  the  door  of  the  church 
after  the  benediction  had  been  pronounced  according 
to  the  form.  '  The  Lord  bless  thee  etc/* 

Some  changes  from  this  order  were  made  in  the 
Netherlands  wlien  freedom  to  worship  had  been 
obtained.  The  clerk  or  voorleser  standing  in  the  bap- 
tistery (doophuisje)  under  the  pulpit  opened  the  services 
by  reading  a  few  texts  of  Scripture,  the  ten  command- 
ments, and  a  chapter ;  after  which  he  read  a  psalm 
and  led  in  the  singing  of  it ;  tablets  also  were  hung  on 
the  walls  indicating  the  psalms  to  be  sung  during  the 
service.  The  minister  then  appeared,  and  having  stood 
a  few  moments  at  the  foot  of  the  pulpit  stairs  in  silent 
prayer,  entered  the  pulpit,  and  made  a  few  remarks 
bearing  on  the  subject  of  the  sermon  to  oe  delivered,  and 
this  was  called  the  'Exordium  remotum.'  This  was 
followed  by  prayer,  and  singing  and  then  the  sermon, 
which  frequently,  was  an  expository  lecture  in  course. 
At  first  the  Apostles'  Creed  was  read  after  the  sermon, 
but  it  was  soon  transferred  to  the  afternoon  service. 
The  sermon  in  the  afternoon  was  an  exposition  of  one 
of  the  Lord's  days  of  the  Heidelberg  catechism. 

The  same  order,  essentially,  was  for  many  years 
followed  by  the  Dutch  churches  in  this  country.  Wor- 
ship in  the  church  of  New  York  more  than  a  hundred 
years  ago,  is  thus  described.  After  the  preliminary 
services  conducted  by  the  voorleser,  the  domine  arose 
and  made  a  short  prayer  in  nearly  the  following  words  : 

'  Our  only  help  and  powerful  support  we  expect  alone 

*Ypey  en  Dermout,  Geschiedenis.  Vol.  I.,  p.  481. 


LITURGY,  CUSTOMS  AND  USAGES.  151 

from  Thee,  the  only  and  triune  God,  the  Father,  the 
Son  and  the  Holy  Ghost,  Creator  of  the  heavens,  the 
earth,  and  the  seas,  and  who  keepest  faith  and  truth 
forever,  Amen.'  He  then  commenced  his  exordium 
remotum  with  the  Apostolic  salutation,  '  Grace,  Mercy 
and  Peace  etc.,'  and  towards  the  close  of  it,  he  often 
added,  '  But  that  I  may  speak,  and  you  may  hear,  so 
that  God  may  be  glorified,  and  our  souls  edified,  it  is 
above  all  things  necessary  at  the  commencement  of  our 
•meeting  to  bow  the  knees  of  our  souls,  and  to  call  upon 
Him  who  is  Spirit,  in  spirit  and  in  truth,  in  the  follow- 
ing manner."  The  announcement  of  the  text  followed 
the  prayer,  and  after  a  suitable  introduction  and 
explanation  of  the  context,  the  preacher  proceeded  to 
divide  his  subject  into  general  heads,  and  to  supplicate 
the  Divine  blessing  in  a  short  ejaculation,  and  then 
added  *  But  before  we  proceed,  we  would  recommend 
unto  you  the  poor  and  necessitous,  whom  Christ  hath 
left  in  the  midst  of  us,  accompanied  with  a  command  to 
do  good  unto  them  ;  each  of  you,  1113-  friends,  give  liber- 
ally and  bountifully,  according  as  God  hath  blessed  you. 
Truly  think,  if  it  is  done  from  a  principle  of  faith, 
that  God,  who  seeth  in  secret,  will  reward  you  openly, 
if  not  in  this  life  in  that  which  is  to  come,  eternally. 
The  God  and  Father  of  all  grace  and  mercy  incline 
your  hands  and  hearts  to  a  liberal  contribution  towards 
supplying  the  wants  of  the  necessitous,  and  may  he 
awaken  your  attention  to  what  shall  be  further  spoken.* 
During  this  address,  the  deacons  stood  before,  and  fac- 
ing the  pulpit,  each  holding  the  staff  in  his  hand  with 
the  bag  attached  for  collecting  the  alms.  When  the 
sermon  commenced,  the  voorzanger  turned  the  hour- 

*The  early  Synods  of  the  churches  of  the  Netherlands 
repeatedly  decreed  that  sermons  should  be  short,  not  exceeding 
an  hour. 


152  LITURGY,  CUSTOMS  AND  USAGES. 

glass  which  stood  near  him  in  a  brass  frame,  and  if 
the  sermon  continued  more  than  an  hour,  he  turned 
the  hour-glass  again,  and  set  it  in  another  place  that 
it  might  be  seen  that  an  hour  had  elapsed.*  Imme- 
diately after  the  sermon  was  ended,  the  voorzanger 
arose,  and  by  means  of  a  white  rod  with  a  cleft  in 
the  end  into  which  the  papers  were  put,  handed  to  the 
domine  the  requests  of  those  persons  who  desire  the 
prayers  and  thanksgivings  of  the  church ;  of  prayers 
in  cases  of  sickness  or  other  afflictions,  in  cases  of 
dangerous  sea-voyages  etc.,  of  thanksgivings  in  cases 
of  recovery  from  dangerous  sickness,  and  in  cases 
of  a  safe  return  from  sea,  etc.  At  the  receipt  of  these 
papers,  and  after  examining  them,  the  domine,  address- 
ing the  congregation,  said,  'As  we  commence  with 
prayer,  it  is  our  bonnden  duty  to  close  with  thanks- 
giving, remembering  in  our  prayers  those  who  have 
requested  the  prayers  and  thanksgivings  of  the 
church,'  naming  the  cases  in  which  they  had  been 
desired.  After  the  prayer  a  psalm  was  sung,  and  the 
services  were  closed  with  ihe  benediction.! 

The  order  of  worship  which  was  authoritatively 
published  in  1882,  provides  for  a  restoration  of  some 
things  that  had  fallen  into  disuse,  as  the  repetition  of 
the  Apostles'  Creed,  and  for  the  addition  of  responsive 
readings  from  the  Psalter,  of  responses  to  the  Decalogue, 
and  of  reading  lessons  from  both  the  Old  and  New 
Testaments ;  much  of  it  is  not  imperative,  but  optional 
with  an}'  church  to  adopt  or  not. 

The  salutation  and  benediction  which  have  always 
maintained  their  places  in  the  order,  are  similar  to 
and   yet  differ  from  the   ordinary   prayers   in   public 

*It  is  the  custom  in  Holland  at  the  present  time  to  collect 
the  alms  after  the  beginning  of  the  sermons. 

f Reformed  Dutch  Church  Magazine,  Vol.  IT.,  p.  27  5. 


LITUEGY,  CUSTOMS  AST)  USAGES.  153 

worship.  Iu  the  latter  the  minister  stands  as  ths 
representative  of  the  people ;  in  the  former,  as  the 
representative  of  Christ.  As  the  ambassador  of  God, 
he  authoritatively  blesses  the  people,  or  invokes  upon 
them  the  richest  blessings  of  God's  grace.  His  greet- 
ing of  them  with  the  salutation  is  of  this  character, 
as  is  also  the  dismissal  with  the  benediction.  There- 
fore, the  pronoun  is  to  be  used  in  the  second  person, 
'the  grace  etc.,  be  with  you,'  not  with  us.  These, 
though  not  priestly,  are  yet  official  acts,  and  must 
not  be  regarded  as  empty  forms,  but  significant  and 
solemn  parts  of  Divine  service. 

Some  customs  connected  with  the  administration 
of  the  sacraments  have  been  changed  in  the  course  of 
time.  At  first,  infant  baptism  was  confined  to  the 
children  of  those  who  had  made  an  open  profession  of 
faith  j  it  was  afterward  allowed  to  children  of  those 
who  had  themselves  been  baptized,  and  Ave  re  sound  in 
the  faith,  and  of  good  moral  character.  The  place 
of  baptism  for  both  infants  and  adults  was  the  church, 
unless  sickness  or  some  other  cause  made  this  impos- 
sible or  very  inconvenient ;  for  baptism  Avas  regardec 
as  the  sacrament  of  initiation  into  the  visible  Church, 
and  therefore  to  be  administered  in  the  presence  of  the 
assembled  congregation,  and  with  their  united  prayer. 
Our  present  constitution  says,  that  '  the  sacrament 
of  baptism  shall,  if  possible,  be  administered  in  the 
church  or  some  other  place  of  public  worship,  at  the 
time  of  public  worship.' 

Baptism  was  formerly  administered  on  any  Lord's 
day  ;  now  stated  times  at  longer  intervals  are  appointed. 
But  the  intervals  should  not  be  too  long,  for  successive 
postponements  of  the  baptism,  even  for  good  reasons, 
sometimes  result  in  the  entire  neglect  of  it.  Infants 
were  formerly  baptized  after  the  sermon,  now  usually 


154  LITURGY,  CUSTOMS  AND  USAGES. 

before  it.  Sponsors  were  associated  with  the  parents, 
which  custom  the  Synod  of  Dort  declared  to  be  a  matter 
of  indifference,  and  yet  on  that  very  account  not  to  be 
causelessly  changed.  It  was  directed  that  in  congrega- 
tions which  were  accustomed  to  have  sponsors,  only 
such  should  be  admitted  who  were  sound  in  the  faith 
and  of  exemplary  lives.  The  names  of  sponsors  appear 
very  regularly  on  the  baptismal  records  of  the  old 
Dutch  churches  of  this  country.  Our  present  con- 
stitution has  no  reference  to  the  sub  ject  of  sponsors  and 
in  practice  they  are  universally  dispensed  with  ;  but  we 
have  in  one  of  the  questions  in  our  old  unchanged  form 
the  words  '  parent  or  witness.'  It  is  universally  admit- 
ted that  an  infant  may,  under  certain  circumstances,  be 
presented  for  baptism  by  those  who  are  not  its  parents. 
Whether  there  should  be  one  or  three  sprinklings  has 
been  declared  a  matter  of  indifference.  Great  care  has 
been  and  always  should  be  taken  to  keep  the  records  of 
baptisms  accurately,  for  baptized  children  are  under 
the  care  of  the  church  which  engages  to  assist  in  their 
religious  training. 

The  Lord's  Supper  was  at  first  observed  once  in  every 
two  months,  which  is  not  too  often.  Two  weeks  notice 
was  given,  and  a  course  of  family  visitations  was  made 
by  the  minister  and  elders  for  the  purpose  of  prepar- 
ing the  members  for  the  approaching  solemnity  ;  similar 
visitations  before  or  after  the  communion  are  still 
required  by  the  constitution.  A  preparatory  service 
was,  as  now,  held  a  few  days  before  the  communion,  at 
which  time  reports  were  made  on  the  spiritual  condi- 
tion of  the  congregation,  and  such  discipline  as  was 
needed  was  exercised. 

At  the  administration  the  form  was  read,  and  the 
minister  and  as  many  of  the  members  as  could,  seated 
themselves  at  the  table,  or  surrounded  it  standing,  for 


LITUKGY,  CUSTOMS  AND  USAGES.  155 

it  had  been  decided  very  early  by  the  Synods  that  com- 
municants might  sit  or  stand  at  the  table,  sitting  being 
preferred,  while  the  kneeling  posture  was  forbidden 
as  encouraging  a  superstitious  reverence  for  the  ele- 
ments. These,  having  partaken,  made  way  for  others 
until  all  had  communed,  and  in  the  intervals  portions 
of  Scripture  were  read  by  the  voorleser  or  a  stanza 
from  a  hymn  was  sung.  In  the  earliest  period  in  the 
Netherlands  the  communicants,  before  approaching  the 
table,  knelt  in  their  places  and  with  uplifted  eyes' 
offered  silent  prayer ;  and  in  the  after  part  of  the  day 
a  thanksgiving  sermon  was  preached. 

The  writer  has  a  distinct  remembrance  of  the  manner 
in  which  the  Lord's  Supper  Avas  administered  by  the 
Rev.  James  V.  C.  Romeyn  in  the  churches  of  Hackensack 
and  Schraalenberg.  The  communicants  stood  around 
the  table,  the  aged  male  members  taking  precedence, 
and  who  were  followed  by  the  younger  ones.  The 
females  followed  in  the  same  order,  and  last  of  all, 
the  colored  members,  who  were  generally  slaves. 
The  minister  broke  the  bread  as  he  passed  around  the 
table,  giving  to  each  one  a  portion  from  his  own  hand, 
and  accompanying  the  act  with  some  remark  or  quota- 
tion from  Scripture,  often  beautifully  appropriate  to 
the  particular  case.  A  portion  of  Scripture  was  read, 
or  a  stanza  was  sung  between  the  tables. 

A  very  marked  characteristic  of  the  Reformed  Dutch 
Church  from  the  first,  has  been  her  care  for  the  instruc- 
tion of  the  young.  She  was  not  only  zealous  to  pro- 
vide the  university  for  the  education  of  her  ministers, 
but  also  the  parish  school  for  the  instruction  of  the 
children.  Christian  nurture  was  regarded  as  the  chief 
means  for  perpetuating  the  Church.  Christian  parents 
were  expected  to  present  their  children  for  bap- 
tism; to  train  them  for  God,  and  to  expect  covenanted 


15G  LITURGY,  CUSTOMS  AND  USAGES. 

grace  for  them,  so  that  at  a  suitable  age  they  would  be 
led  to  make  a  sincere  profession  of  their  faith  in  Christ. 
She  did  not  depend  on  periodical  excitements,  nor  even 
chiefly  on  conversions  of  adults  from  without  for  an 
increase  of  a  godly  seed,  but  to  the  Divine  blessing  on 
the  careful  indoctrination  and  training  of  the  .young 
in  the  bosom  of  the  Church.  Infant  baptism,  in  con- 
nection with  such  nurture,  has  an  important  meaning 
which  is  sadly  lost  sight  of  in  our  day.  We  have 
gained  nothing,  but  lost  much,  by  exchanging  the  strong 
faith  of  our  fathers  that  God  would  renew  and,  through 
Christian  training,  sanctify  the  child,  for  the  vague 
hope  that  He  will,  perhaps,  suddenly  convert  it  in 
mature  years.  It  is  true  that  methods  of  instruction  and 
training  must  be  adjusted  to  times  and  circumstances : 
but  the  plan  adopted  by  the  SSynod  of  Dort,  which  was 
so  admirably  suited  to  the  times,  and  yet  so  clearly 
presents  the  principles  of  Christian  education  which 
can  never  change,  must  be  quoted  in  full  for  the  bene- 
fit of  readers  who  cannot  refer  to  the  Acts  of  the 
Synod : 

"  In  order  that  the  Christian  youth  may  be  diligently 
instructed  in  the  principles  of  religion,  and  be  trained 
in  piety,  three  modes  of  catechizing  should  be  employed  : 
1.  In  the  homes  by  parents.  2.  In  the  schools  by  school- 
masters. 3.  In  the  churches,  by  ministers  and  elders, 
and  catechists  especially  appointed  for  the  purpose. 
That  these  may  diligently  employ  their  trust,  the  Chris- 
tian magistrates  shall  be  requested  to  promote,  by  their 
authority,  so  sacred  and  necessary  a  work ;  and  all 
who  have  the  oversight  of  churches  and  schools  shall 
be  required  to  pay  special  attention  to  this  matter. 

1.  The  office  of  parents  is  diligently  to  instruct  their 
children  and  their  whole  household,  in  the  principles 
of  the  Christian  religion,  in  a  manner  adapted  to  their 


LITURGY,  CUSTOMS  AND  USAGES.  157 

respective  capacities  :  earnestly  and  carefully  to  admon- 
ish, them  to  the  cultivation  of  true  piety ;  to  engage 
their  punctual  attendance  on  family  worship,  and  to 
take  them  with  them  to  the  hearing  of  the  Word  of 
God.  They  should  require  their  children  to  give  an 
account  of  the  sermons  they  hear,  especially  those  on 
the  catechism,  assign  them  some  chapters  of  Script- 
ure to  read,  and  certain  passages  to  commit  to  mem- 
ory, and  then  impress  and  illustrate  the  truths  con- 
tained in  them,  in  a  familiar  manner  adapted  to  the 
tenderness  of  youth.  Thus  they  are  to  prepare  them 
for  being  catechized  in  the  schools,  and  by  attendance 
on  these  to  encourage  them,  and  to  promote  their  edi- 
fication. Parents  are  to  be  exhorted  to  the  faithful 
discharge  of  their  duty,  not  only  by  the  public  preach- 
ing of  the  Word,  but  specially  at  the  ordinary  period 
of  the  family  visitations,  previous  to  the  administration 
of  the  Lord's  Supper;  and  also  at  other  proper  times 
by  the  minister,  elders,  etc.  Parents  who  profess  relig- 
ion and  are  negligent  in  this  work  shall  be  faithfully 
admonished  by  the  ministers,  and,  if  the  case  requires 
it,  shall  be  censured  by  the  Consistory  that  they  may 
be  brought  to  the  discharge  of  their  duty. 

2.  Schools  in  which  the  young  shall  be  properly 
instructed  in  the  principles  of  Christian  doctrine  shall 
be  instituted  not  only  in  cities,  but  also  in  towns  and 
country  places  where  heretofore  none  have  existed. 
The  Christian  magistracy  shall  be  requested  that  well- 
qualified  persons  may  be  employed  and  enabled  to  devote 
themselves  to  the  service,  and  especially  that  the  chil- 
dren of  the  poor  may  be  gratuitously  instructed,  and 
not  be  excluded  from  the  benefit  of  the  schools.  In 
this  office  none  shall  be  employed  but  such  as  are  mem- 
bers of  the  Eeformed  Church  having  certificates  of  an 
upright  faith  and  pious  life,  and  of  being  well  versed 
in  the  truths  of  the  Catechism. 


158  LITURGY,  CUSTOMS  AND  USAGES. 

They  are  to  sign  a  document  professing  their  belief 
in  the  confession  of  faith  and  the  Heidelberg  catechism, 
and  promising  that  the}'  will  give  catechetical  instruc- 
tion to  the  young  in  the  principles  of  Christian  truth 
according  to  the  same.  The  schoolmasters  shall  instruct 
their  scholars  according  to  their  age  and  capacity,  at 
least  two  days  in  the  week,  not  only  by  causing  them  to 
commit  to  memory,  but  also  by  instilling  into  their 
minds  an  acquaintance  with  the  truths  of  the  catechism. 

For  this  end,  three  forms  of  the  catechism  adapted  to 
the  three-fold  circumstances  and  ages  of  the  young 
shall  be  used.  The  first  shall  be  for  the  young  chil- 
dren, comprising  the  Articles  of  Faith  or  Creed,  the 
ten  Commandments,  the  Lord's  Prayer,  the  doctrine  of 
the  Sacraments  and  of  Church  discipline,  with  some 
short  prayers  and  plain  questions  adapted  to  the  three 
parts  of  the  catechism. 

The  second  shall  be  a  short  compendium  of  the  cate- 
chism of  the  Palatinate,  or  Heidelberg,  used  in  our 
churches,  in  which  those  who  are  somewhat  more 
advanced  than  the  former  shall  be  instructed.  The  third 
shall  be  the  catechism  of  the  Palatinate,  or  Heidelberg, 
adopted  by  our  churches  for  the  youth  still  more 
advanced  in  years  and  knowledge.  The  Walloon  Churches 
of  the  ^Netherlands,  who  have  long  been  accustomed 
to  the  use  of  the  Genevan  catechisms,  may  still  continue 
them  in  their  schools  and  churches,  but  the  school- 
masters shall  not  employ  any  other  formularies  than 
these  in  their  schools.  The  magistrates  shall  be  re- 
quested to  exclude  from  the  schools  all  Popish  cate- 
chisms, and  all  other  books  which  contain  errors  and 
impurities.  The  schoolmasters  shall  take  care  not  only 
that  the  scholars  commit  these  catechisms  to  memory, 
but  that  they  suitably  understand  the  doctrines  contain- 
ed in  them.  For  this  purpose  they  shall  suitably  explain 


LITURGY,  CUSTOMS  AND  USAGES.       159 

the  topics  to  every  one  in  a  manner  adapted  to  his  capac- 
ity, and  frequently  inquire  if  they  are  understood. 
The  schoolmasters  shall  bring  every  one  of  the  pupils 
committed  to  their  charge  to  the  hearing  of  the  preached 
word,  and  particularly  the  preaching  on  the  catechism, 
and  require  from  them  an  account  of  the  same. 

3.  In  order  that  due  knowledge  may  be  obtained 
of  the  diligence  of  the  schoolmasters  and  the  improve- 
ment of  the  youth,  it  shall  be  the  duty  of  the  minis- 
ters, together  with  an  elder,  and  if  necessary,  with  a 
magistrate,  to  visit  all  the  schools,  private  as  well  as 
public,  frequently,  in  order  to  excite  the  teachers  to 
earnest  diligence,  to  encourage  and  counsel  them  in 
the  duty  of  catechising,  and  to  furnish  an  example  by 
questioning  them;  addressing  them  in  a  friendly  and 
affectionate  manner,  and  exciting  them  to  early  piety 
and  diligence.  If  any  of  the  schoolmasters  should  be 
found  neglectful  or  perverse,  they  shall  be  earnestly 
admonished  by  the  ministers,  and  if  necessary,  by  the 
Consistory  in  relation  to  their  office.  If  these  exhorta- 
tions produce  410  effect,  the  magistrates  shall  be 
requested  to  exercise  their  authority  in  leading  them 
to  the  discharge  of  their  duty,  or  to  appoint  others 
more  qualified  and  faithful  in  their  places.  The  min- 
isters in  the  discharge  of  their  public  duty  to  the 
Church,  shall  preach  on  the  catechism.*  These  ser- 
mons shall  be  comparatively  short,  and  accommodated 
as  far  as  practicable  to  the  comprehension  of  children 

*It  was  reauired  of  every  minister  that  the  sermon  on  Sun- 
day afternoon  should  be  explanatory  of  one  of  the  Lord's  Days 
of  the  Heidelberg  Catechism  so  that  the  whole  catechism 
might  be  expounded  in  the  course  of  the  year.  Our  ministers 
are  still  reauired  by  the  Constitution  and  by  their  calls  to  do 
this  work  but  are  allowed  to  occupy  four  years  with  it. 


160  LITURGY,  CUSTOMS  AND  USAGES. 

as  well  as  adults.  The  labors  of  those  ministers  will 
be  praiseworthy  who  diligently  search  out  the  wants  of 
country  places,  and  see  that  catechetical  instruction 
be  supplied  and  faithfully  preserved.  Experience 
teaches  that  the  ordinary  instruction  in  the  church, 
catechetical  and  other,  is  not  always  sufficient  to 
instill  that  knowledge  of  the  Christian  religion,  which 
should,  among  the  people  of  God  be  well  grounded; 
and  also  testifies  that  the  living  voice  has  very  great 
influence,  and  that  familiar  and  suitable  questions  and 
answers  adapted  to  the  comprehension  of  each  individ- 
ual is  the  best  mode  of  catechising,  in  order  to  impress 
the  principles  of  religion  upon  the  heart.  It  shall  be 
the  duty  of  the  ministers  to  go  with  an  elder  to  all 
capable  of  instruction,  and  collect  them  either  in  their 
houses,  the  consistory  chamber,  or  some  other  suitable 
place,  particularly,  a  number  of  those  more  advanced 
in  years  and  explain  familiarly  to  them  the  Articles 
of  the  Christian  faith,  and  catechize  them  according 
to  the  circumstances  of  their  different  capacities,  pro- 
gress and  knowledge.  They  shall  question  them  on  the 
matter  of  the  public  sermons  on  the  catechism.  Those 
who  desire  to  unite  with  the  church  shall,  three  or  four 
weeks  before  the  administration  of  the  Lord's  Supper,  be 
frequently  and  more  carefully  instructed,  that  they  may 
be  better  qualified,  and  be  more  free  to  give  a  satisfac- 
tory account  of  their  faith.  The  minister  shall  employ 
diligent  care  to  ascertain  those  who  give  any  hope- 
ful evidence  of  serious  concern  for  the  salvation  of 
their  souls,  and  invite  them  to  them,  assembling 
together  those  who  have  like  impressions,  and  encourage 
them  to  friendly  intercourse  and  free  conversation 
with  each  other.  These  meetings  shall  commence 
with  appropriate  prayer  and  exhortation.  If  all  this 
shall  be  done  by  the  ministers  with  that  cordiality, 


LITURGY,  CUSTOMS  AND  USAGES.  161' 

faithfulness,  zeal  and  discretion  that  become  those 
who  must  give  an  account  of  the  flock  committed  to 
their  charge,  it  is  not  to  be  doubted  that  in  a  short 
time  abundant  fruit  of  their  labors  shall  be  found  in 
growth  in  religious  knowledge,  and  holiness  of  life  to 
the  glory  of  (rod,  and  the  prosperity  of  the  Church 
of  Christ.* 

This  S3Tstem  of  Christian  education  was  brought  with 
the  Church  to  this  country  and  the  schoolmaster  was 
considered  to  be  almost  as  important  as  the  minister. 
In  new  settlements  he  usually  preceded  the  minister, 
taught  the  parochial  school  in  which  the  catechisms 
were  not  neglected,  and  in  his  capacity  of  voorleser 
conducted  public  worship,  reading  the  Scriptures,  and 
a  sermon,  and  leading  in  the  singing  of  psalms.  Here, 
as  in  Holland,  the  church  and  school-house  stood  side 
by  side,  and  both  were  cared  for  by  the  consistory. 
After  a  season,  when  the  communities  became  more 
heterogeneous,  the  parochial  school  was  superseded  by 
the  district  common  school,  in  which  catechetical 
instruction  could  not  be  permitted,  and  it  was  thence- 
forth confined  to  the  family  and  the  churches.t 

In  1809,  an  unsuccessful  attempt  was  made  by  the 
General  Synod  to  revive  the  whole  system  of  religious 
instruction  that  had  been  established  b}r  the  Synod  of 
Dort.  In  1854  another  attempt  was  made  by  the  General 
Synod  by  adopting  a  plan  for  parochial  schools  and 
recommending  their  establishment  wherever  it  was 
deemed  practicable.  A  few  schools  of  this  character 
were  at  the  time  established  and  were  successful  for  a 

*  Acta  Synodi  Dordrecht,  Session  XVII. 

fThe  school  established  in  connection  with  the  collegiate? 
church  in  New  York  in  1633  is  still  in  existence.  See  its 
interesting  history  by  Henry  W.  Dunshee,  second  edition 
published  by  authority  of  the  Consistory,  1883. 


1G2  LITUEGY,  CUSTOMS  AND  USAGES. 

season,  being  aided  in  their  early  history  by  the  munifi- 
cence of  Mr.  Samuel  B.  Schieifelin  of  the  Collegiate 
Church  of  New  York.*  The  public  school  system  in  our 
country  practically  forbids  the  maintenance  to  any  con- 
siderable extent  of  parochial  schools  in  connection  with 
Protestant  Churches,  especially  outside  of  large  cities. 
Christian  people  are  therefore  called  to  increased  dili- 
gence in  using  the  other  agencies  provided  for  the 
religious  education  of  the  young. 

But  though  we  may  not  be  able  to  carry  out  the  second 
part  of  the  plan  of  the  Synod  of  Dort,  by  teaching  the 
catechism  in  the  day-schools,  yet  we  are  committed 
to  the  religious  instruction  of  the  young.  There  is 
nothing  to  prevent  heads  of  families  from  doing  their 
duty  if  so  disposed,  and  they  ought  to  realize  that  no 
privileges  which  their  children  enjoy  elsewhere  can 
compensate  for  the  lack  of  faithful  training  in  the 
home.  There  is  now  a  loud  call  for  the  revival  of 
regular  catechetical  instruction  in  the  family.  Nor 
is  there  anything  to  prevent  ministers  and  consistories 
from  doing  their  duty.  Greatly  does  the  pastor  err 
who  is  content  to  have  no  hold  on  the  young,  and  who 
deems  catechetical  instruction  well  enough  in  a  past 
age,  or  even  now  if  convenient,  but  not  of  the  utmost 
importance.  An  excellent  opportunity  is  afforded  by 
the  Sunday  School  for  officers  and  members  of  the 
Church,  as  well  as  pastors  to  exercise  their  gifts  in 
feeding  the  lambs  of  Christ's  flock.  Consistories  should 
not  allow  this  precious  work  to  be  done  by  any  hands 
into  which  it  may  happen  to  fall,  but  should  be  as  care- 
ful in  the  selection  of  teachers  for  the  children  in 
religious  truth,  as  of  pastors  to  teach  the  congrega- 
tion from  the  pulpit. 

*Acts  and  Proceedings  of  the  General  Synod,  1854. 


LITURGY,  CUSTOMS  AND  USAGES.  163 

THE  POETICAL  LITURGY. 

The  poetical  Liturgy  or  service  of  song  has  an 
interesting  history.  In  the  Romish  Church  this  part  of 
service  was  in  mediaeval  times  performed  by  the  priests 
chanting  Latin  hymns.  The  reformers  restored  it  to 
the  people,  and  versions  of  the  psalms  were  made 
into  various,  vernacular  languages,  set  to  music,  and 
sung  by  the  assembled  congregations.  To  the  psalms, 
Luther  added  hymns  in  German,  expressive  of  devo- 
tional feeling  and  Christian  experience,  so  that  he  has 
been  justly  called  the  "  Father  of  modern  Hymnology." 
Calvin,  while  not  an  enthusiast  in  music,  like  Luther, 
yet  allowed  its  importance  in  Church  services,  intro- 
duced the  French  translations  of  Marot  and  Beza  into 
the  Church  of  Geneva  and  provided  for  the  instruction 
and  training  of  the  congregation,  and  esxjecially  of  the 
young  in  sacred  music. 

The  earliest  metrical  translation  of  the  psalms  into 
Dutch  was  made  from  the  Latin  Vulgate  in  1539  by 
William  Nieuwveldt,  Lord  of  Bergambacht,  etc.  These 
psalms  were  set  to  secular  melodies,  and  were  popular, 
but  not  well  suited  for  public  worship.  Many  editions 
were  published  and  it  continued  to  be  used  till  the  ver- 
sion of  Dathenus  was  adopted  by  synodical  authority. 
The  secular  melodies,  it  was  said,  secured  the  singers 
against  the  spies  and  informers  by  whom  they  were 
watched. 

Jan  Uytenhove,  the  renowned  elder  of  the  church  of 
the  refugees  in  London,  completed  in  1566  a  translation 
of  all  the  psalms,  which  he  had  begun  in  1551,  and  to  it 
he  added  the  songs  of  Mary,  Zacharias  and  Simeon,  the 
Ten  Commandments,  the  Lord's  Prayer,  and  the 
Apostolic  Creed. 

Translations  of  thirty  seven  of  the  psalms  were  made 


164  LITURGY,  CUSTOMS  AND  USAGES. 

from  the  French  of  Marot  and  Beza  in  1565,  by  Lucas 
De  Heere,  a  painter  and  poet  of  Ghent.  Appearing 
only  a  year  before  the  complete  version  of  Dathenus, 
they  never  came  into  general  use. 

Clement  Marot  published  translations  in  French  in 
1539,  of  thirty  of  the  psalms,  and  secular  melodies  hav- 
ing been  fitted  to  them,  they  became  very  popular  in 
France,  and  were  sung  at  the  French  Court,  until  it  was 
discovered  that  they  were  heretical,  when  they  were  pro- 
hibited. Marot  afterwards  translated  twenty  more  at 
Geneva,  and  the  remaining  hundred  were  translated  by 
Beza.  These  were  brought  from  Geneva  into  the 
Netherlands  and  used  in  the  Walloon  Churches,  having 
been  set  to  music  by  Claude  Goudimel,  Louis  Bour- 
geois, and  Claude  Le  Jeune. 

Of  the  French  version  Petrus  Dathenus  a  celebrated, 
popular  preacher  of  the  Netherlands,  made  a  transla- 
tion into  Low  Dutch,  which  appeared  in  1566,  and  in 
1568  was  ordered  by  the  Synod  of  Wesel  to  be  used  in 
all  the  churches  for  the  sake  of  uniformity  and  edifica- 
tion. Although,  subsequently  other  versions  were  made 
and  notably  a  very  superior  one  in  15S0  by  Philip  Mar- 
nix,  Lord  of  St.  Aldegonde,  yet  the  churches  of  the 
Netherlands  continued  to  adhere  to  that  of  Dathenus 
until  the  latter  part  of  the  eighteenth  century.  It  was 
used  by  the  Dutch  churches  in  the  eastern  part  of  this 
country  until  the  language  ceased  to  be  used  in  public 
worship. 

The  Synod  of  Dort  ordered  that "  only  tLe  one  hundred 
and  fifty  psalms  of  David,  the  Ten  Commandments,  the 
Lord's  Prayer,  the  twelve  articles  of  the  Christian 
Faith,  the  songs  of  Mary,  Zacharias  and  Simeon  versi- 
fied, shall  be  sung  in  public  worship.  The  churches 
are  left  at  liberty  to  adopt  or  omit  that  entitled :  "  O 
thou  who  art  our  Father  God  ;  "  all  others  are  prohibited, 


LITURGY,  CUSTOMS  AND  USAGES.  165 

and  where  they  have  been  already  introduced  they 
shall  be  discontinued  as  soon  as  possible." 

By  the  explanatory  articles  adopted  in  this  country 
in  1792  it  is  said  :  (Art.  65)  "  In  the  Eeformed  Dutch 
Church  in  America  the  following  are  approved  and 
recommended,  viz. :  In  the  Dutch  language  the  version 
of  Dathenus,  and  the  new  version  of  psalms  and 
hymns  compiled  in  the  Netherlands  in  the  year  1773. 
In  the  English  language  the  psalms  and  hymns  com- 
piled by  Prof.  Livingston,  and  published  with  the 
express  approbation  and  recommendation  of  the  General 
Synod  in  the  year  1789.  In  the  French  language  the 
psalms  and  hymns  compiled  by  Theo.  De  Beza  and 
IVlarot ;  and  in  the  German  language,  the  psalms  and 
hymns  published  at  Marburgh  and  Amsterdam  and  now 
used  in  the  Reformed  Churches  in  Germany,  the  Nether- 
lands and  Penns3rlvania." 

Before  this  time,  the  church  of  New  York  had,  in 
1707,  soon  after  the  introduction  of  preaching  in  Eng- 
lish, published  a  Psalm  Book  in  that  language,  in  which 
Brady  and  Tate's  version,  which  was  used  in  the  Eng- 
lish churches  in  Holland,  was  followed  very  closely, 
changes  being  made  only  where  the  music  of  the  Dutch 
Psalm  Book,  which  was  retained,  required  it. 

The  book  compiled  by  Dr.  Livingston  in  1789,  was 
continued  in  use  until  1813.  By  request  of  the  General 
Synod,  he  at  that  time  prepared  a  book  which,  besides 
the  psalms,  contained  a  number  of  hymns.  Additional 
hymns  were  adopted  in  1830,  and  also  in  1810.  In 
1869,  the  book  called  "  Hymns  of  the  Church "  was 
adopted,  containing  tunes  as  well  as  hymns ;  in  1871, 
the  smaller  collection  known  as  "  Hymns  of  Praise,"  and 
in  1879,  the  book  called  "  Christian  Praise  "  was  author- 
ized. Besides  these,  various  books  *"or  the  use  of  Sun- 
day schools  and  prayer  meetings  have  at  different  times 
been  sanctioned. 


16G  LITURGY,  CUSTOMS  AND  USAGES. 

The  singing  of  God's  praises  has,  not  only  in  the 
Netherlands,  but  in  America,  been  always  regarded  as 
the  duty  and  privilege  of  the  whole  worshiping  assem- 
bly. The  choir  is  in  theory  the  leader  of  the  congre- 
gation, and  not  a  committee  with  full  powers  to  attend 
to  that  part  of  worship. 

FEAST  DAYS. 

The  churches  in  the  Netherlands,  and  also  for  a  long- 
time in  this  country,  observed  the  feasts  of  Christmas, 
Easter  and  Whitsunday,  commemorative  of  the  birth 
and  resurrection  of  the  Saviour,  and  of  the  outpouring 
of  the  Holy  Spirit  on  the  day  of  Pentecost.  In  addi- 
tion to  these,  the  circumcision  and  ascension  of  Christ 
were  commemorated  in  many  churches,  and  it  was 
customary  to  observe  the  Lord's  Supper  on  Christmas 
day  and  Easter  Sunday.  But  the  action  of  the  various 
Synods  clearly  shows  that  these  days  were  not  regarded 
as  of  Divine  institution,  but  that  since  they  were  com- 
monly observed  by  the  people,  it  was  best  to  turn  them 
to  edification,  and  make  them  promotive  of  good  instead 
of  evil.  The  Provincial  Synod  held  at  Dordrecht  in 
1574  decreed  (  Art.  53. ) :  "  Concerning  the  feast  days  on 
which,  beside  the  Sunday,  it  has  been  customary  to 
abstain  from  labor,  and  assemble  in  the  church,  it  is 
resolved  that  we  must  be  satisfied  with  the  Sunday 
alone.  However,  the  usual  subjects  on  the  birth  of 
Christ  may  be  handled  in  the  churches  on  the  Sunday 
before  Christmas,  and  the  people  be  admonished  of 
the  abolition  of  the  feast-days.  The  same  subject  may 
also  be  handled  on  Christinas  when  it  falls  on  a  preach- 
ing day.  It  is  also  left  to  the  discretion  of  the  minister 
to  preach  on  the  subjects  of  the  resurrection  of  Christ, 
and  the  sending  of  the  Spirit,  on  Easter  and  Whitsun- 
day."   The  Synod  of  Middleburg  in  1581,  decreed,  ( Art. 


LITURGY,  CUSTOMS  AND  USAGES.       1G7 

50) :  "  The  congregations  shall  petition  their  magistrates 
that  the  feast-days,  excepting  Sunday,  Christmas  and 
Ascension,  may  be  abolished.  But  in  places  where, 
by  order  of  the  magistracy,  more  feast-days  shall  con- 
tinue to  be  observed,  the  minister  shall  endeavor,  by 
preaching,  to  change  unprofitable  and  hurtful  idleness 
into  holy  and  edifying  exercise."  The  Synod  held  at 
the  Hague  in  15SG,  decreed,  (  Art.  GO ) :  "  The  congre- 
gations shall,  beside  the  Sunday,  observe  Christmas, 
Easter  and  Whitsunday,  and  in  places  where  most  of 
the  feast-days,  in  commemoration  of  the  benefits  of 
Christ,  as  the  circumcision  and  ascension,  are  by  order 
of  the  magistrates  observed,  the  minister  shall  endeavor, 
by  preaching,  to  change  the  idleness  of  the  people  into 
holy  and  edifying  exercise."  The  National  Synod  of 
Dort,  1619,  decreed,  (  Art.  67 )  :  "  The  congregation  shall 
besides  Sunday,  observe  Christmas,  Easter,  Whitsun- 
day and  the  day  following;  and  since  in  most  of  the 
towns  and  provinces  of  the  Netherlands,  the  feasts  of 
circumcision  and  ascension  are  also  observed,  the  min- 
ister in  all  places,  where  this  is  not  customary,  shall 
labor  with  the  magistrates  for  the  establishment  of 
conformity  with  the  others." 

These  successive  decrees  have  been  quoted  so  that 
the  history  of  ecclesiastical  action  on  this  subject  may 
be  readily  seen.  It  was  clearly  the  intention  at  first 
to  abolish  these  days  entirely;  then  it  was  thought 
well,  since  the  people  continued  to  take  them  for  holi- 
days, to  turn  them  to  good  account  by  the  holding  of 
religious  services;  and  finally  their  observance  was 
enjoined  on  the  ground  of  edification.  The  magistrates, 
for  reasons  springing  out  of  the  circumstances  of  the 
times,  and  the  genius  and  habits  of  the  people,  did  not 
deem  it  expedient  to  abolish  them,  and  so  the  Church 
aimed  to  make  them  promotive  of  piety  and  good  morals. 


1G8  LITURGY,  CUSTOMS  AND  USAGES. 

She  brought  thein  to  this  country  as  a  part  of  her  insti- 
tutions, and  so  these  days  were  observed  here  just  as 
in  the  Fatherland.  In  this  country  no  ecclesiastical 
action  has  been  taken  in  regard  to  these  days,  except 
that  in  explanatory  article  G7,  ( 1792,)  these  decrees  are 
quoted  for  the  purpose  of  showing  that  "  The  Reformed 
Church  does  not  believe  the  days  usually  called  holy 
days  are  of  Divine  institution,  or  by  preaching  on 
those  days  intends  anything  more  than  to  prevent  evil 
and  promote  the  edification  of  the  people."  References 
to  these  days  do  not  appear  at  all  in  the  constitutions  of 
1833  and  1874.  It  will  be  observed  that  saints'  days 
were  neither  observed  nor  tolerated. 

It  will  readily  be  seen  that  in  many  particulars  the 
Reformed  Churches  of  England  and  of  the  Netherlands 
assimilated.  This  was  not  strange,  for  the  countries 
were  closely  allied ;  there  was  much  intercourse  between 
them;  they  were  mutual  helps  in  common  troubles; 
they  fought  in  the  same  battles  for  the  defence  of 
Protestantism  against  Spanish  tyranny;  they  alike 
observed  the  commemorative  days  mentioned;  used 
a  clerical  costume ;  received  the  Creeds  and  Liturgical 
forms;  admitted  the  validity  of  ordination  by  pres- 
byters ;  and  the  diocesan  bishops  of  the  Church  of 
England  took  their  seats  in  the  Synod  of  Dort,  with 
the  parochial  bishops  of  the  Reformed  Churches  of 
the  Netherlands  and  of  other  continental  countries.* 

*Rev.  Mr.  Vesey,  the  first  rector  of  Trinity  Church,  in  the 
city  of  New  York,  was  inducted  in  office  in  December  1697  in 
the  Dutch  Church  in  Garden  St.  On  that  occasion,  two  Dutch 
clergyman,  the  Rev.  Mr.  Selyns,  the  pastor  of  the  church,  and 
the  Rev.  Mr.  Nucella,  of  Kingston,  assisted  in  the  services. 
Mr.  Vesey  afterward  officiated  for  some  time  in  the  Garden 
street  church  alternately  with  the  Dutch  clergyman  until  ihe 
building  of  Trinity  Church  was  completed.  When  the  Mid- 
dle Dutch  Church  was  desecrated  by  the  British  during  the 


LITURGY,  CUSTOMS  AND  USAGES.  169 

Feast-days,  and  gowns  and  liturgies,  the  Puritans 
regarded  as  so  many  remnants  of  Popery.  At  Ley- 
den  the  Pilgrims  became  uneasy  because  the  Dutch 
declined  to  adopt  their  views,  and  they  feared  the  influ- 
ence of  the  surroundings  there  on  their  children.  The 
Dutch  respected  their  English  guests,  and  would 
gladly  have  kept  them  among  them,  but  they  felt 
moved  to  seek  a  home  in  the  new  world,  where  they 
might  have  a  more  encouraging  field  for  working  out 
their  cherished  ideas. 

The  Church  has  always  disapproved  of  laudatory 
discourses  at  the  burial  of  the  dead.  The  Synod  of  Dort 
ordered  Art.  G5,  that  "  where  funeral  sermons  are  not 
in  use  they  shall  not  be  introduced,  and  where  they 
have  already  obtained,  endeavors  shall  be  used  to  abol- 
ish them  in  the  best  manner  possible."  In  explana- 
tory Article  08,  the  above  rule  is  re-affirmed,  but  it 
is  added,  "as  it  is  often  found  to  answer  a  good  pur- 
pose to  speak  a  word  of  exhortation  at  the  time  of 
funerals,  the  right  of  addressing  the  people  upon  such 
occasions  is  left  to  be  exercised  by  every  minister  at 
his  own  discretion."  The  later  revisions  of  the  con- 
stitution make  no  reference  to  the  subject  of  funeral 
services. 

Rev.  Dr.  Livingston  in  1812  published  a  "  Funeral 
Service ;  or  Meditations  adapted  to  Funeral  Addresses, 
being  selections  from  Scripture."  The  present  Liturgy 
contains  an  office  for  the  burial  of  the  dead. 

Revolutionary  War  the  vestry  of  Trinity  Church  passed  the 
following  resolution  in  177  9  :  "  It  being  represented  that  the 
Old  Dutch  Church  is  now  used  as  a  hospital  for  his  majesty's 
troops,  this  corporation  impressed  with  a  grateful  remem- 
brance of  the  former  kindness  of  the  members  of  that  ancient 
church  do  offer  the  use  of  St.  George's  church  to  that  congre- 
gation for  celebrating  divine  worship."  The  courteous  offer 
was  frankly  accepted— Brodhead's  History,  Vol.  L,  p.  119. 


CHAPTER  VIII. 
GOVERNMENT  AND  DISCIPLINE. 

The  Church  of  God  may  be  considered  as  invisible 
or  visible.  The  invisible  Church  is  composed  of  all 
the  subjects  of  saving  grace  and  of  them  exclusively, 
and  therefore  its  members  are  known  to  God  only.  The 
visible  is  composed  of  outward  organizations  with 
officers,  laws  and  ordinances,  and  its  members  are 
known  to  the  world. 

•  The  question  whether  any  particular  form  of  Church 
government  has  been  carefully  defined  and  authorita- 
tively enjoined  by  the  New  Testament  to  be  of  the 
essence  of  the  Church  we  unhesitatingly  answer  in  the 
negative.  We  have  no  Church  constitution  left  by  Christ 
or  His  Apostles,  to  be  the  pattern  to  which  we  must  con- 
form or  forfeit  our  claim  to  the  name  of  a  Church  ;  nor 
is  it  to  be  believed  that  there  is,  at  the  present  time,  a 
Church  in  existence  that  is  precisely  like  the  simple 
organizations  of  the  early  disci  ides. 

But  we  have  great  principles  announced,  and  the 
general  features  of  Church  order  set  forth,  and  also 
some  account  of  officers  and  their  functions,  of  dis- 
cipline, and  of  assemblies.  By  the  aid  of  these,  we  may 
form  our  notions  of  the  Church  government  that  existed 
in  the  days  of  the  Apostles.  But  the  fact  that  so  little 
has  been  said  on  the  subject  in  the  way  of  command, 
leads  us  to  conclude  that  v.inle  the  general  principles 
are  unchangeable,  particular  forms  and  features  may 
be  regulated  b3r  natural  prudence  or  Christian  expe- 
diency. 


GOVERNMENT  AND  DISCIPLINE.  171 

Romanism  takes  higher  ground,  claiming  that  Christ 
gave  to  Peter  authority  over  all  the  other  Apostles,  and 
over  the  whole  Church,  and  that  the  Popes  of  Rome 
are  his  successors,  clothed  with  supreme  authority  in 
the  Church.  Consequently,  one  who  denies  the  Pope, 
is  out  of  the  Church,  and  out  of  the  way  of  salva- 
tion. 

High-church  Episcopacy  affirms  that  a  Church  con- 
stitution is  established  by  the  New  Testament  in  con- 
junction with  primitive  tradition,  requiring  a  three- 
fold order  in  the  ministry,  and  that  if  diocesan  bishops, 
priests,  and  deacons  in  regular  apostolic  succession 
are  lacking,  there  is  no  true  Church  of  Christ. 

Low-church  Episcopacy  on  the  other  hand  says  that 
the  Episcopal  form  of  government  is  to  be  preferred  as 
the  best  on  the  whole,  and  that  it  arose  early  in  the 
Church ;  but  allows  that  it  is  not  essential  to  the  being 
of  a  Church,  but  that  a  true  Church  of  Christ  may  exist 
under  other  forms. 

Before  the  Reformation,  Europe  was  almost  com- 
pletely under  the  dominion  of  Popery.  For  those  who 
threw  off  that  yoke,  receiving  the  Gospel,  and  acknowl- 
edging the  supreme  headship  of  Jesus  Christ,  new  forms 
of  Church  order  became  necessary.  The  two  princi- 
pal ones  were  the  Episcopalian  and  Presbyterian. 
Independency  arose  afterwards  as  a  protest  against 
ecclesiastical  tyranny  and  a  claim  for  the  rights  oif 
the  people.  The  Anabaptists  rose  in  Germany  against 
ecclesiastical  and  political  oppression,  and  unhappily 
ran  into  many  excesses.  The  Independents  of  England 
pushed  the  democratic  principle  in  the  Church  to  the 
extreme,  making  the  members  of  each  congregation 
the  directly  governing  power,  and  also  making  every 
congregation  independent  of  all  others. 

Luther,  in  his  Church  government,  forms  of  worship 


172  GOVERNMENT  AND  DISCIPLINE. 

and  usages  was  unwilling  to  go  further  from  Rome  than 
was  necessary.  He  would  have  continued  to  acknowl- 
edge the  Pope,  if  the  Pope  had  allowed  him  to  preach 
the  doctrine  of  justification  by  faith.  Driven  out  of 
the  papal  Church,  he  was  compelled  to  provide  a  new 
organization  for  his  followers. 

In  England,  Henry  VIII.  had  no  zeal  for  the  Reforma- 
tion. He  at  first  opposed  Luther ;  and  he  cast  off  the 
authority  of  the  Pope  only  when  the  Pope  refused  to 
decide  in  accordance  with  his  wishes  that  his  marriage 
with  Catharine  of  Arragon,  his  brother's  widow,  was 
unlawful.  Although  the  doctrines  of  the  Reforma- 
tion spread  widely  among  the  people  during  his  reign, 
yet  what  is  known  in  history  as  the  English  Reforma- 
tion, was  effected  chiefly  in  the  reigns  of  Edward  VI. 
and  Elizabeth.  After  the  papal  reaction  under  Queen 
Mary,  the  Church  was  settled  under  Queen  Elizabeth. 
The  Sovereign  is  the  head  of  the  Church  of  England 
by  law  established,  which  is  Episcopal  in  its  form  of 
government ;  which  form  was  adopted  on  the  ground 
of  expediency  and  political  necessity  rather  than  on 
that  of  exclusive  Divine  right. 

On  the  continent,  the  people  ran  after  the  word  of 
God  and  princes  followed,  and  the  people  had  much  to 
do  in  the  matter  of  ecclesiastical  organization.  They 
secured  much  of  the  popular  element  in  their  Church 
constitutions,  as  well  as  of  simplicity  in  public  wor- 
ship. Calvin  prepared  a  system  of  ecclesiastical  regu- 
lations for  the  Church  of  Geneva,  and  he  sought  for 
"  such  as  the  word  of  God  prescribes,  and  such  as  was 
adopted  in  the  early  Church."  This,  he  concluded,  is 
the  Presbyterian  system,  which  he  accordingly  estab- 
lished in  Geneva,  and  which  was  soon  carried  into 
France,  Holland,  Scotland  and  other  countries.  In  the 
Netherlands,  the  Reformation  spread  among  the  people, 


GOVERNMENT  AND  DISCIPLINE.  173 

but  public  assemblies  and  Synods  could  not  be  held 
for  some  time  on  account  of  the  persecuting  measures 
of  Charles  V.  and  Philip  II.  But  we  have  reason  to 
believe  that  very  early,  many  congregations  were  formed 
after  the  Genevan  model  and  also  that  conventions  of 
their  ministers  and  elders  were  secretly  held  from  time 
to  time.  By  the  Synod  of  Antwerp  held  in  150G,  the 
Belgic  confession  of  faith  was  adopted,  whereby  minis- 
ters, elders  and  deacons  are  recognized  as  the  officers 
in  the  Church.  In  1568,  a  Synod  of  the  "  Churches  of 
the  Netherlands  which  sit  under  the  Cross,  and  are 
scattered  within  and  without  the  Netherlands"  was 
held  at  Wesel  on  the  Rhine  because  of  the  troubles  in 
the  Netherlands,  and  because  this  city  was  a  notable 
place  of  refuge  for  the  persecuted  adherents  of  the 
Reformed  doctrine.  Of  this  Synod,  Petrus  Dathenus 
was  president,  as  we  infer  from  the  fact  that  his  name 
heads  the  list  of  subscribers  to  its  proceedings.  B3- 
this  Synod,  a  system  of  Church  polity  was  provisionally 
adopted,  which  is  the  basis  of  our  present  constitution. 
Many  of  the  nobles  at  first  continued  to  adhere  to  the 
Romish  Church,  though  their  patriotism  moved  them 
to  resist  the  tyranny  of  Spain.  Many  who  received 
the  doctrines  of  the  Reformation  would,  perhaps,  have 
preferred  the  Episcopal  form  of  government;  but  the 
people  remembered  how  they  had  struggled  for  their 
rights,  and  they  remembered,  too,  how  Philip  had  made 
the  hierarchy  his  chosen  instrument  for  their  oppres- 
sion, and  how  he  had  created  new  bishops  for  the  pur- 
pose of  crushing  their  liberties.  Never  would  they 
have  accepted  a  Church  organization  in  which  the  pop- 
ular, representative  element  was  not  predominant. 

The  articles  of  Church  government  adopted  by  the 
Synod  of  Wesel  in  15G8,  were  revised  by  the  following 
Synods,  viz  :   of  Embden  1571,  of  Dordrecht  1574  and 


174  GOVERNMENT  AND  DISCIPLINE. 

1578,  of  Middleburg  1581,  of  the  Hague  15SG,  and  of 
Dordrecht  1G19.*  By  all  these  Synods  the  parity  of 
the  ministry  is  insisted  on,  and  the  duties  of  elders  and 
deacons  are  fully  set  forth.  The  churches  in  America, 
being  until  near  the  close  of  the  18th  century  dependent 
on  Holland,  were  governed  by  the  orders  of  Dort.  The 
Coetus,  which  was  established  in  1747,  was  an  advisory 
body  without  efficient  ecclesiastical  powers.  The  Plan 
of  Union  was  adopted  as  a  peace  measure  by  a  conven- 
tion of  ministers  and  elders  held  in  New  York  in  1771, 
was  immediately  ratified  by  the  Classis  of  Amsterdam, 
went  into  operation  in  1772,  and  was  gradually  accepted 
by  all  the  Dutch  churches  in  the  county.  By  this 
plan,  the  American  churches  agreed  "  to  abide  in  alJ 
things  by  the  constitution  of  the  Netherlands  Reformed 
Church  as  established  by  the  ecclesiastical  regulations 
of  the  Synod  of  Dordrecht,  annis  1618  and  1619."  The 
plan  provided  for  the  establishment  of  one  general  body, 
which  was  afterwards  called  a  Synod,  and  of  five 
particular  bodies  which  were  subsequently  called 
Classes.  The  exclusive  right  was  conferred  on  the 
General  Body  or  Synod  to  admit  to  examinations  for 
both  licensure  and  ordination ;  the  appointment  of 
professors  of  Theology  was  determined  on,  and  such 
other  subjects  were  provided  for  as  the  circumstances 
demanded  ;  and  the  plan  was  communicated  to  every 
congregation,  with  the  hope  of  "an  actual  and  hearty 
union  into  one  body,"  which  was  accomplished. 

In  1792,  an  English  translation  of  the  rules  of  govern- 
ment of  the  Synod  of  Dort  was  made,  and  this  wasi 
published,  accompanied  by  a  number  of  articles  which 
were  framed  with  a  particular  reference  to  the  circum- 
stances and  local  situation  of  the  churches  in  America. 

*Kerkelyk  Handboekje,  Delit,  17  38. 


GO  VEEN  MEN  T  AND  DISCIPLINE.  175 

The  eighty-six  rules  of  Dort,  and  seventy-three  explana- 
tory articles,  as  they  were  called,  were  then  declared 
to  be  conjointly  the  "ecclesiastical  rule  of  the  Dutch 
Keformed  Church,  in  North  America"  and  together 
they  thus  formed  what  is  known  as  its  first  constitu- 
tion. By  one  of  these  articles  (G5)  authority  was  given 
to  the  Classes  as  well  as  the  Synod  to  hold  examinations 
for  licensure  and  ordination,  and  this  right  was  pos- 
sessed by  both  Particular  Synods  and  Classes  until 
1833.* 

In  1815,  a  new  edition  of  this  constitution  was  pub- 
lished, to  which  was  added  "An  appendix  containing 
the  acts  and  proceedings  of  the  General  Synod  amend- 
ing or  altering  any  of  the  rules  of  Church  government ; 
as  well  as  all  additional  rules  and  orders  now  in  force." 
Two  revisions  of  the  constitution  have  since  been  made, 
one  in  1833  in  which  the  original  rules  of  Dort  and  the 
explanatory  articles  were  thoroughly  fused  together, 
and  such  changes  were  made,  and  additional  rules 
adopted  as  the  times  and  circumstances  called  for. 
By  this  constitution  the  authority  to  examine  for 
licensure  and  ordination  was  taken  from  the  Synods 
and  confined  to  the  Classes.  The  last  revision  was  made 
in  the  year  1871. 

This  constitution  has  been  established  by  the  Church 
herself,  not  in  conformity  with  a  fancied  Scriptural  pat- 
tern, but  on  the  declared  ground  that  "for  the  main- 
tenance of  good  order  in  the  Church  of  Christ  it  is 
necessary  there  should  be  certain  offices  and  assemblies 
and  a  strict  attention  to  doctrines,  sacraments  and 
usages  and  Christian  discipline."t  Of  all  these  matters 
the  constitution  treats,  carefully  defining  the  rights, 

*  Constitution  of  17  92. 

f  Introduction  to  the  Constitution. 


17G  GOVERNMENT  AND  DISCIPLINE. 

prerogatives  and  duties  of  the  various  officers  and 
assemblies,  and  containing  the  regulations  that  govern 
and  restrict  each  one  in  their  exercise  and  practical 
workings.  The  right  to  authoritatively  interpret  the 
provisions  of  the  constitution  does  not  belong  to  any- 
one of  the  ecclesiastical  bodies,  not  even  to  the  General 
Sj'nod,  except  when  an  interpretation  becomes  neces- 
sary in  deciding  a  case  which  is  regularly  brought 
before  one  of  these  bodies.  Thorough  loyalty  to  the 
constitution  on  the  part  of  ministers,  officers  and 
members  is  nothing  more  than  an  honest  fulfillment  of 
a  solemn  contract. 

OF  MINISTERS  OF  THE  WORD. 

The  Church  has,  during  the  greater  part  of  its  history 
in  this  country,  been  largely  occupied  with  making  an 
adequate  provision  for  theological  education,  which  has 
always  been  considered  to  be  of  prime  importance.  As 
the  result,  we  now  have  two  theological  schools  in  this 
country,  one  at  New  Brunswick,  New  Jersey,  the  other 
at  Holland,  Michigan.  "Every  person  contemplating 
the  work  of  the  ministry "  is  required  to  pursue  his 
studies  in  one  of  these  schools,  to  which  he  may  be 
admitted  if  he  has  the  qualifications  of  Church  member- 
ship, Christian  character  and  literary  attainments. 
Having  pursued  the  full  course  of  prescribed  studies 
for  three  years  under  the  professors  appointed  by  the 
General  Synod,  and  having  passed  the  final  examina- 
tion before  the  Board  of  Superintendents,  he  is  fur- 
nished with  a  professorial  certificate,  which  entitles  him 
to  an  examination  for  licensure,  by  the  Classis,  to  which 
the  church  of  which  he  was  a  member  when  he  began 
his  professional  studies,  belongs. 

But  it  sometimes  happens  that  one  who  desires  the 


GOVERNMENT  AND  DISCIPLINE.  177 

ministry  cannot  pursue  the  full  course  of  study  in  one 
of  our  theological  schools.  His  age,  condition  in  life, 
or  some  other  circumstance  may  make  this  impractica- 
ble, if  not  impossible,  while  his  gifts,  zeal,  and  promise 
of  usefulness  may  make  it  very  desirable  that  a  way  to 
the  ministry  should  be  opened  to  him.  The  way  has 
been  opened  by  an  exceptionally  liberal  and  ample  pro- 
vision of  the  constitution,  whereby  authority  is  given  to 
the  General  Synod  to  grant  dispensations  from  "any  of 
the  above  requirements  as  to  study,"  but  not  from 
the  requirements  as  to  examination  and  subscrip- 
tion. That  is,  the  General  Synod,  may  in  any  case, 
on  recommendation  of  a  classis,  shorten  the  course  of 
study;  dispense  with  it  altogether;  excuse  from  any 
particular  branch  of  study ;  allow  graduation  from 
some  other  theological  school  to  be  accepted  in  lieu  of 
graduation  from  one  of  our  own  ;  allow  time  spent  in 
another  school  to  be  reckoned  as  if  it  had  been  spent  in 
one  of  the  schools  of  the  Synod ;  and  even  to  authorize 
a  classis  to  examine  and  license  one  who  has  never 
attended  any  theological  school  at  all,  but  who  is  will- 
ing to  be  examined  on  the  studies  prescribed  by  the 
constitution.  A  more  liberal  and  ample  provision  has 
not  been  made  by  any  other  denomination  in  the  land, 
which,  at  the  same  time,  aims  to  maintain  the  general 
principle  of  the  importance  to  the  ministry  of  a  sound 
literary  and  theological  education.  The  wa}r  is  opened 
for  one  who  has  been  graduated  from  any  theological 
seminary  or  from  none  at  all,  to  obtain  a  dispensation 
from  the  General  Synod  which  shall  entitle  him  to  an 
examination  for  licensure,  provided  only  that  he  can 
convince  the  Classis  and  the  Synod  that  he  is  worthy 
of  such  dispensation.  The  Classis  is,  not  by  Divine  law 
but  by  constitutional  enactment,  the  only  one  of  our 
ecclesiastical  bodies  that  has  the  right  or  peculiar  pre^ 


178  GOVERNMENT  AND  DISCIPLINE. 

rogative  to  examine  for  licensure ;  but  in  the  exercise  of 
this  right,  it,  like  all  the  other  bodies,  is  subject  to  the 
requirements  of  the  constitution.  Accordingly  any  one 
who  applies  to  a  classis  for  such  examination  must  pre- 
sent a  professorial  certificate  from  professors  appointed 
by  the  General  Synod,  or  proof  of  a  dispensation  granted 
by  that  Body.* 

Before  one  can  be  licensed,  he  must,  after  his  examin- 
ation, subscribe  a  formula  in  which  he  declares  his 
assent  to  the  doctrines  of  the  Gospel  as  set  forth  in 
the  standards  of  the  Church.  Having  been  licensed, 
he,  as  a  candidate  for  the  pastoral  office,  preaches  in 
churches  to  which  the  Classis  may  send  him,  or  else- 
where as  he  may  be  invited ;  but  he  may  not  administer 
the  sacraments,  nor  be  a  delegate  to  represent  a  church 
in  any  ecclesiastical  assembly.  He  continues  as  a 
private  member,  to  be  subject  to  the  discipline  of  the 
local  church  to  which  he  belongs,  and  the  Classis  may 
for  cause  at  any  time,  revoke  his  license  to  preach. 

The  candidate,  having  accepted  a  call,  must  be  exam- 
ined for  ordination  by  the  Classis  to  which  the  church 
calling  him  belongs ;  or,  if  he  is  to  be  ordained  for  mis- 
sionary work,  by  the  Classis  under  whose  care  he  is 
at  the  time,  as  a  candidate.  The  examination  for 
ordination  embraces  a  larger  number  of  subjects  than 
that  for  licensure. 

The  examination  having  been  sustained,  the  candi- 
date signs  a  formula  in  which  he  engages  to  preach 
and  defend  the  doctrines  taught  in  the  standards,  and 
promises  that  if  different  sentiments  should  afterwards 
arise  in  his  mind,  he  will  not  teach  them,  until  he  shall 
have  submitted  them  to  the  Classis  for  examination, 
and  also  that  he  will  submit  to  the  judgment  of  the 
Classis,  under  penalty  in  case  of  refusal,  of  being  ipso 

♦Constitution  Art  I.  Sec.  2-6 


GOVERNMENT  AND  DISCIPLINE.  179 

facto  suspended  from  office.  He  further  engages  that 
if,  at  any  time  the  Consistory  or  Classis  shall  require 
from  him  an  explanation  of  his  sentiments  respecting 
any  particular  article  in  any  one  of  the  standards,  he 
will  be  ready  to  comply  with  such  request  under  the 
penalty  above  mentioned,  reserving,  however,  a  right 
to  appeal  from  the  action  of  the  Consistory  or  Classis. 

In  ordaining  ministers,  the  form  prescribed  by  the 
Constitution  is  used,  and  the  act  is  performed  with 
the  laying  on  of  hands  by  the  ministers  of  the  Classis, 
and  this  act  is  never  repeated  in  cases  of  subsequent 
installation.  Before  one  can  be  installed  as  pastor, 
his  name  must  be  published  to  the  congregation  on 
three  successive  Sabbaths,  so  that  objections  to  his 
doctrine  or  life,  if  there  be  any,  may  be  presented. 
!No  person  may  be  ordained  "  without  settling  in  some 
congregation,  except  for  missionary  work  under  the 
direction  of  the  Classis,  or  in  foreign  lands." 

A  minister  may  relinquish  his  calling  only  for  very 
important  reasons,  about  which  the  Classis  must  enquire 
and  determine.  When,  by  reason  of  age,  habitual  sick- 
ness, or  infirmities  of  body  or  mind,  he  has  become  dis- 
qualiiied  for  the  performance  of  ministerial  duties,  the 
Classis,  on  application  made,  and  proof  of  such  dis- 
qualification presented  to  them,  may  declare  him  emer- 
itus, or  honorably  released  from  further  service,  yet 
retaining  his  title  and  rank  as  a  minister.  The  Classis 
may  require  his  congregation  to  pledge  him  such  means 
of  support,  as  their  circumstances  will  warrant. 

In  accordance  with  the  terms  of  his  call,  the  minister 
engages  to  give  himself  to  prayer  and  the  ministry  of 
the  word,  to  dispense  the  sacraments,  to  watch  over 
the  elders  and  deacons,  and  the  whole  congregation ; 
in  connection  with  the  elders  to  administer  discipline ; 
to  catechize  and  instruct  the  youth ;  and  in  short,  "  by 


ISO  GOVERNMENT  AND  DISCIPLINE. 

word  and  example  always  to  promote  the  spiritual 
welfare  of  his  people." 

Every  minister  is  a  bishop  or  overseer,  subordi- 
nate to  none  of  his  brethren  in  official  rank  or  authority. 
Whatever  distinctions  exist  in  the  ministry  are  made 
by  position,  character,  attainments  or  fidelity. 

Great  care  is  to  be  exercised  in  the  admission  of  a 
licentiate  or  minister  from  some  other  denomination.  It 
is  the  duty  of  the  Classis  to  subject  him  "  to  such  exam- 
ination as  shall  enable  them  to  proceed  with  freedom 
in  his  case."  Those  coming  from  denominations  who 
maintain  doctrines  different  from  those  of  the  Reformed 
Church,  are  required  explicitly  to  renounce  such 
doctrines.  Consistories  of  vacant  congregations  are 
cautioned  against  inviting  ministers  to  preach  whose 
character  and  standing  are  unknown  to  them,  and 
they  are  directed,  in  all  doubtful  cases,  to  consult  a 
standing  committee  of  the  Classis  appointed  for  the 
purpose. 

TEACHERS  OF  THEOLOGY. 

These  are  taken  from  the  ranks  of  the  ministry,  and 
ar,e  elected  by  a  vote  of  three-fourths  of  the  members 
present  in  the  General  Synod.  All  nominations  must 
be  made  previously  to  the  day  of  election ;  no  one  may 
be  elected  on  the  same  day  on  which  he  has  been  nom- 
inated, and  no  one  nominated  may  be  set  aside  except 
by  the  regular  process  of  balloting  for  an  election.. 
The  office  can  be  vacated  only  by  death,  resignation, 
an  act  of  discipline,  or  an  act  of  the  Synod  declaring 
a  professor  emeritus  on  account  of  incapacity  to 
perform  the  duties  by  reason  of  age  or  infirmities. 
Professors  are  directly  amenable  to  the  General  Synod 
for  their  doctrine,  mode  of  teaching  and  moral  conduct. 
They  are  required  to  subscribe  a  formula  in  which  they 


GOVERNMENT  AND  DISCIPLINE.  181 

•engage  to  teach  and  defend  the  doctrines  contained  in 
the  standards  ;  to  refute  opposing  errors  ;  to  make  known 
to  the  General  Synod  any  doubts  they  may  entertain 
concerning  the  doctrines,  and  to  submit  to  the  judg- 
ment of  the  General  Synod  under  penalty  of  censure 
in  case  of  refusal ;  and  also,  to  give  to  the  Synod  an 
explanation  of  their  views  on  any  point,  when  it  shall 
be  asked,  reserving  the  right  of  a  rehearing,  if  aggrieved. 
Professors  of  Theology  have,  since  1819,  not  been 
allowed  to  hold  pastoral  charges,  nor  since  1833,  to  be 
members  of  ecclesiastical  bodies,  but  they  may  preach, 
and  administer  the  sacraments  when  invited  to  do  so. 
In  this  respect  our  practice  differs  from  that  of  the 
Presbyterian  Church  whose  professors  are  members  of 
Presbyteries  and  Synods,  who  may  be  appointed  dele- 
gates to  the  General  Assembly,  and  may  hold  pastoral 
charges.  A  professor  intending  to  resign  his  office 
must  give  notice  of  his  intention  to  the  President  of 
the  General  Synod  three  months  before  the  next  meet- 
ing of  the  Synod.  On  leaving  his  office,  he  may  connect 
himself  with  such  ecclesiastical  judicatory  as  he  may 
elect. 

ELDERS. 

The  elders  have,  in  connection  with  the  ministers, 
the  spiritual  oversight  of  the  Church.  It  is  believed 
that  there  was  in  every  Apostolic  church  a  council 
of  elders,  some  of  whom  did  not  preach,  but  only  ruled 
in  the  Church.  Thus  we  read,  "let  the  elders  that 
rule  well,  be  counted  worthy  of  double  honor,  espe- 
cially they  who  labor  in  the  word  and  teaching  !"  I.  Tim. 
5:17. 

The  elders  have  duties  to  perform  to  the  minister. 
If,  in  their  judgment,  he  preaches  unscriptural  doc- 
trine, they  must  call  his  attention  to  the  fact,  and  if 


1S2  GOVERNMENT  AND  DISCIPLINE. 

that  avail  not,  they  must  lay  the  matter  before  the 
Classis.*  They  should  kindly  advise  him  of  such  faults 
or  indiscretions  in  his  manner  of  life  as  interfere  with 
his  usefulness.  But  this  is  not  intended  to  encourage 
them  in  a  meddlesome  habit,  nor  to  relieve  them  from 
the  obligation  to  guard  his  reputation,  or  to  defend  him 
against  the  censorious  or  slanderous.  If  he  is  charged 
with  conduct  that  would  make  his  appearance  in  the 
pulpit  offensive,  they  may  forbid  him  to  officiate,  pend- 
ing an  investigation  by  the  Classis,  which  investigation 
is  to  be  demanded.  The  elders  should  sympathize  and 
co-operate  with  the  minister  in  work  for  the  advance- 
ment of  the  Redeemer's  Kingdom,  giving,  not  cold 
assent,  but  zealous  assistance  to  his  endeavors. 

They  have  duties  to  the  Church.  They,  in  connec- 
tion with  the  minister,  admit  persons  to  the  sacra- 
ments, and  have  the  oversight  of  all  who  are  admitted. 
They  instruct,  admonish  or  comfort,  as  the  case  may 
require.  They  should  tenderly  warn  the  negligent, 
admonish  backsliders,  heal  divisions,  and  by  the  various 
methods  of  Christian  discipline  endeavor  to  save  the 
erring.  It  is  enjoined  on  them  to  visit  the  families  in 
the  congregation,  and  before  every  administration  of 
the  Lord's  Supper,  they  are  solemnly  asked  whether 
they  know  of  any  communicant  who  has  walked 
unworthily,  so  that  all  cases  requiring  it  may  be 
attended  to.  The  Synod  of  Wesel  directed  that  every 
congregation  should  be  divided  into  as  many  districts 
as  there  were  elders,  and  that  each  elder  should  have 
charge  of  a  district.  The  elders  made  their  reports 
of  the  condition  of  the  congregation  at  the  preparatory 
service"  and  cases  requiring  the  exercise  of  discipline 

♦The  giving  of  the  hand  by  the  Elders  to  the  Minister  after 
service,  signifies  approbation  of  the  doctrine  preached,  and 
the  withholding  is  expressive  of  dissent  from  it. 


GOVERNMENT  AND  DISCIPLINE.  183 

were  thus  brought  before  the  Consistory.  Elders  are 
also  sent  as  delegates  to  the  Classes  and  Synods,  in 
which  the  deacons  never  appear. 

DEACONS. 

The  account  of  the  appointment  of  the  first  deacons 
we  have  in  the  Gth  chapter  of  the  Acts.  The  Apostles 
being  unable  to  give  proper  attention  to  the  wants  of 
the  poor,  seven  men  were  appointed  for  that  business, 
and  they  were  called  deacons,  that  is,  servants  or  atten- 
dants. To  the  deacon  as  such  belongs,  not  the  ministra- 
tion of  the  word,  which  pertains  to  the  minister,  nor  the 
government  of  the  Church  which  is  the  function  of  the 
elder,  but  the  care  of  the  poor.  He  collects  and  dis- 
tributes the  alms,  searches  out  the  needy,  and  ministers 
to  their  necessities.  The  pour  members  of  the  church 
in  which  the  alms  have  been  collected,  have  the  prefer- 
ence in  the  distribution.  After  them,  the  wants  of 
other  poor  saints  or  strangers  may  be  supplied.  Since 
provision  by  law  or  otherwise  has,  in  our  time,  been 
made  by  every  community  for  the  care  of  the  poor,  and 
various  societies  and  institutions  for  mutual  aid  have 
been  multiplied,  this  office  has  not  maintained  its  ancient 
importance.  Still  it  is  acknowledged  throughout  our 
communion,  and  indeed  in  all  Christian  Churches,  that 
every  church  should  care  for  its  indigent  members. 
The  churches  of  Holland  have  always  been  famed  for 
their  liberal  provision  for  the  needy.  There  have  been 
times  when  more  was  contributed  by  these  churches 
for  the  sustenance  of  persecuted  refugees  than  for  their 
own  expenses. 

ELECTION  OF  ELDERS  AND  DEACONS. 

In  establishing  a  new  church,  the  elders  and  deacons, 
are  chosen  by  the   male   communicants   uniting  in  its 


184  GOVERNMENT  AND  DISCIPLINE. 

organization.  In  established  churches,  the  communi- 
cants may  choose  from  a  double  number  nominated  by 
the  Consistory,  or  they  may  nominate  and  elect  inde- 
pendently of  the  Consistory,  or  the  Consistory  itself  may 
choose  the  successors  of  those  whose  terms  of  office  are 
about  to  expire.  The  names  of  the  persons  elected  must 
be  published  to  the  congregation  on  three  successive 
Sabbaths  for  the  concurrent  approbation  of  the  congre- 
gation, or  the  presentation  of  objections,  if  any  exist. 
A  church  which  has  for  years  practised  any  one  of 
these  methods,  may  not  abandon  it  for  another,  without 
the  permission  of  the  Classis. 

LIMITATION  OF  THE  TERM  OF  OFFICE. 

The  elders  and  deacons  are  chosen  for  a  limited  term 
of  two  years.  In  every  year,  the  terms  of  one-half  of  the 
members  of  the  Consistory  expire,  but  an  immediate 
re-election  is  lawful,  if  it  be  thought  advisable.  The  fea- 
ture of  limited  terms  was  taken  from  Calvin's  ordinances 
and  adopted  by  the  Synod  of  Wesel  in  1568,  and  has  from 
that  time  been  adhered  to  by  the  churches  in  the  Nether- 
lands and  in  America.  In  the  Presbyterian  churches  of 
America,  the  elders  have,  until  quite  recently,  been  inva- 
riably chosen  for  life ;  but  in  many  of  them,  the  princi- 
ple of  a  limited  term  is  now  acted  upon.  The  following 
are  among  some  of  the  advantages  of  this  plan. 

1.  It  affords  relief.  Sometimes  the  duties  of  these 
officers  press  heavily  and  become  burdensome,  espe- 
cially to  a  man  who  duly  appreciates  them  and  is  obliged 
at  the  same  time  to  be  diligent  in  his  worldly  business. 
Many  a  one  would  cheerfully  serve  for  one  term  occa- 
sionally, who  could  not  well  afford  to  do  it  permanently. 

2.  It  affords  an  opportunity  for  securing  the  services 
of  men  of  wisdom,  experience  and  influence  who  have 
been  received  from  other  churches,  and  also  of  young 


GOVERNMENT  AND  DISCIPLINE.  185 

tmen  of  energy  and  special  promise  who  have  grown  up 
in  the  church,  riaces  that  become  regularly  vacant 
knay  thus  be  filled  with  desirable  men  who  could  not 
otherwise  be  obtained  without  an  enlargement  of  the 
Consistory.  Such  enlargement  may  often  be  made  in 
growing  churches  to  great  advantage,  for  thereby  tried 
and  useful  officers  may  be  retained,  and  at  the  same 
time  others  who  are  well-qualified,  secured.  It  is  in 
any  case  wise  to  retain  a  valuable  elder  or  deacon,  and 
not  to  fill  a  vacancy  with  an  inefficient  one  for  the  sake 
of  maintaining  the  principle  of  rotation. 

3.  It  is  calculated  to  give  to  the  largest  number  an 
interest  in,  and  familiarity  with  church  matters,  and 
so  the  intelligent  service  of  many  members  is  obtained. 
The  worth  of  many  a  private  member  has  been  little 
known  until  he  was  placed  by  the  church  in  a  responsi- 
ble station,  for  true  worth  is  ever  modest  and  retiring. 

4.  It  may  happen  that  a  man  is  in  office  of  whom  it 
is  desirable  to  get  rid  in  the  easiest  wa}r  possible.  If 
lie  were  guilty  of  heresy  or  immorality,  the  mode  of 
procedure  would  be  plain,  but  usually  charges  cannot 
be  formulated.  The  man  when  elected  may  have  been 
unexceptionable,  but  events  have  since  occurred  that 
liave  impaired  his  usefulness.  Perhaps  he  is  a  man  of 
piety,  but  weak-minded  or  vain-glorious,  arbitrary  or 
obstinate,  or  by  reason  of  some  mental  obliquity,  or 
unhappy  temper,  an  unpleasant  and  inefficient  church 
officer,  and  whose  influence  is  damaging  rather  than 
lielpful.  What  can  you  do  with  him  if  he  is  chosen  for 
life,  and  he  can  not  be  removed  by  discipline  ?  It  may 
Tbe  said  that  he  should  resign,  and  should  be  advised  to 
do  so,  if  he  does  it  not  of  his  own  accord.  This  is  well, 
l>ut  who  does  not  know  that  the  men  who  ought  to 
resign,  are  not  aware  of  it,  and  usually  decline  advice 
to  do  so.    By  our  mode,  they  are  silently  dropped  and 


186  GOVERNMENT  AND  DISCIPLINE. 

fall  back  to  places  among  the  private  members  of  the 
church.  Yet  elders  and  deacons  going  out  of  the  pres- 
ent acting  Consistory  do  not  lose  every  function  of  office, 
for  the  elder  though  not  in  the  Consistory  may  sit  as  a 
delegate  in  the  Classis  or  the  Synods.  Besides,  when 
very  important  matters  are  before  the  church,  the  great 
Consistory  may  be  called,  which  is  composed  of  all  who 
have  ever  been  elders  and  deacons,  and  which  has 
advisory  power  that  is  usually  respected  by  the  acting 
Consistory.  The  limited  term  of  office  belonged  to 
Calvin's  system  at  Geneva,  where  elders  were  elected 
annually.*  It  has  always  been  practised  by  the  Prot- 
estant Church  of  France,  as  it  was  also  by  the  Church 
of  Scotland  in  its  earty  history.  Eev.  Dr.  Samuel 
Miller,  late  professor  in  Princeton  Theological  Semin- 
ary, admits  that  there  is  no  infringement  on  the  Pres- 
byterian principle  in  annual  elections.  "Where  a 
church,"  says  he,  "  is  large,  containing  a  sufficient  num- 
ber of  grave,  pious,  and  prudent  members  to  furnish  an 
advantageous  rotation,  and  where  the  duties  of  the 
office  are  many  and  arduous,  it  may  not  be  without  its 
advantages  to  keep  up  some  change  of  incumbency  in 
this  office. 

Undoubtedly,  the  chief  aim  should  be  to  secure  the 
best  men  attainable  for  church  officers,  and  to  take 
advantage  of  the  principle  of  rotation  to  gain  that  end ; 
but  not  to  change  if  it  must  be  for  the  worse.  Better, 
as  has  been  said,  re-elect  a  good  man,  than  put  an  objec- 
tionable one  into  his  place.  It  is  thought  by  some 
that  every  male  member  is  entitled  to  his  turn  in  office 
and  has  a  right  to  expect  an  election  in  due  time ;  but 
this  is  no  more  reasonable  than  that  every  good  citizen 
may  look  for  his  turn  to  be  elected  to  the  Legislature 
or  to  Congress. 

♦Henry's  Life  of  Calvin,  Vol.  I.,  p.  385 
t  Essay  on  Ruling  Elders,  pp.  276-8. 


GOVERNMENT  AND  DISCIPLINE.  187 

OF  ECCLESIASTICAL  ASSEMBLIES. 

THE  CONSISTORY. 

A  local  church  is  organized  by  the  formation  of  a, 
Consistory  which  is  done  by  the  Classis.  The  term 
Consistory  was  formerly  applied  to  the  body  composed 
of  the  minister  and  elders,  while  the  deacons  formed 
a  separate  board.  But  in  America,  the  minister,  elders 
and  deacons  have  always  been  united  in  one  board, 
and  have  possessed  certain  joint  powers  in  addition 
to  their  separate,  peculiar  functions.  In  admitting 
persons  to  the  sacraments,  in  exercising  discipline,  and 
in  choosing  delegates  to  the  Classis,  the  elders  with 
the  minister  alone  have  a  voice,  while  to  the  deacons 
belongs  officially  the  care  of  the  poor. 

"When  joined  together  in  one  board,  the  elders  and 
deacons  have  all  an  equal  voice  in  whatever  relates 
to  the  temporalities  of  the  church,  to  the  calling  of 
a  minister,  or  the  choice  of  their  own  successors,  in 
all  which  they  are  considered  the  general  and  joint  rep- 
resentatives of  the  people."* 

In  our  churches,  at  least  in  the  states  of  New  York 
and  New  Jersey  with  rare  exceptions,  the  Consistory 
is  the  legal  corporation,  the  members  of  which  are,  by 
law,  authorized  as  trustees  to  manage  the  temporali- 
ties of  the  church.  The  churches  of  other  denomina- 
tions usually  have  Boards  of  Trustees  separate  from 
the  church  officers,  and  who  often  are  not  church  mem- 
bers, in  whom  the  title  of  the  property  is  vested,  and 
who  have  entire  control  of  the  temporalities. 

This  feature  of  our  polity  is  calculated  to  prevent 
a  clashing  of  interests,  and  disputes  about  prerogar 

♦Constitution,  Art.  6,  sec.  2. 


188  GOVERNMENT  AND  DISCIPLINE. 

tive,  and  is  a  testimony  in  favor  of  a  Christian  as  against 
a  carnal,  worldly  policy  in  the  management  of  the  tem- 
poralities. It  may  not  be  denied,  however,  that  the 
consideration  of  the  temporalities  is  apt  to  consume 
an  undue  proportion  of  time  in  meetings  of  the  Con- 
sistory. Yet,  the  advantage  of  giving  men  who  pre- 
tend not  to  piety,  a  controlling  influence  in  church 
affairs  and  of  securing  the  aid  of  shrewd  calculators 
and  managers  may  be  very  dearly  bought.  Moreover, 
temporal  and  spiritual  interests  in  a  church  are  more 
closely  connected  than  men  usually  suppose,  so  that 
it  seems  to  be  desirable  that  the  same  persons  should 
preside  over  both,  and  especially  if  the  people  are 
fairly  represented. 

This  feature  in  our  polity  existed  in  our  churches 
in  America  from  the  earliest  period  of  their  history. 
In  1784,  the  Legislature  of  the  state  of  New  York 
passed  an  act  directing  the  churches  of  all  denomina- 
tions to  elect  Boards  of  Trustees  for  the  management 
of  the  temporalities.  These  were  to  be  separate  from 
the  spiritual  officers  and  one-third  of  the  members 
were  annually  to  go  out  of  office.  Vigorous  efforts  were 
made  at  once  by  the  members  of  the  Dutch  Church 
under  the  lead  of  the  Rev.  Dr.  Livingston  to  procure 
the  passage  of  a  clause  in  the  act,  which  should  allow 
her  to  maintain  her  long-established  practice.  The 
Legislature  finally  assented,  and  enacted  that  the  min- 
isters, elders  and  deacons  elected  according  to  the  rules 
and  usages  of  the  Reformed  Dutch  churches  within 
the  state  shall  be  the  trustees  for  every  such  church 
or  congregation.*  The  law  in  New  Jersey  is  similar 
to  this,  and  perhaps  the  same  is  true  of  other  states. 
The  elders  may  and  should  meet  separately  for  the  con- 

*Gunn's  life  of  Livingston,  1st  ed.  p.  287. 


GOVERNMENT  AND  DISCIPLINE.  180 

sideration  of  the  spiritual  matters  that  pertain  to  their 
office,  such  as  receiving  members  by  confession  of  faith 
or  certificate,  dismissing  them  to  other  churches,  and 
attending  to  church  discipline.  The  names  of  members 
received  must  be  published  to  the  congregation  and 
registered.  When  members  remove  without  the  bounds 
of  the  congregation  they  are  enjoined  to  procure  certi-. 
ficates  of  dismission. 

The  right  to  call  a  minister  is  lodged  in  the  acting 
Consistory  embracing  the  deacons  as  well  as  elders, 
but  they  are  enjoined  to  ascertain  the  choice  of  the 
people  by  consulting  the  Great  Consistory,  or  in  such 
other  way  as  they  may  deem  best.  Happily,  the  hazard- 
ous method  of  a  public  congregational  meeting  is  not 
enjoined. 

When  a  call  is  to  be  made,  a  minister  of  the  Classis 
must  be  present  to  superintend  the  proceedings  and 
report  to  the  Classis.  The  call  is  the  contract  between 
pastor  and  people,  and  it  defines  their  duties  and  mutual 
engagements.  The  general  form  of  the  call  is  pre- 
scribed by  the  constitution,  while  particulars  as  to 
salary  and  specific  duties  to  suit  the  case  are  inserted. 
A  call  should  always  be  read  to  the  congregation  for 
their  information.  It  must  be  approved  by  the  Classis 
before  it  can  be  placed  in  the  hands  of  the  person  called. 
The  plan  of  stated  supplies  and  annual  contracts  has 
always  been  discouraged  in  our  Church,  on  the  ground 
that  it  puts  the  minister  in  the  position  of  a  hireling, 
and  the  union  of  minister  and  people  is  liable  to  be 
broken  at  any  moment  by  caprice  or  passion. 

THE  CLASSIS. 

The  Classis  corresponds  to  the  Presbytery  of  the  Pres- 
byterian Church.  It  is  composed  of  a  number  of  min- 
isters and  of  delegated  elders  from  such  churches  as 
have  by  the  Particular  Synod  been  joined  together  in 


190  GOVERNMENT  AND  DISCIPLINE. 

a  Classis.  A  Classis  cannot  be  constituted  with  less 
than  three  ministers  and  three  elders.  Stated  meet- 
ings are  held  twice  a  year. 

The  Classis  examines  students  for  licensure  and 
candidates  for  ordination,  approves  calls,  constitutes 
and  dissolves  pastoral  relations,  ordains,  installs,  sus- 
pends, dismisses  and  deposes  ministers,  organizes  and 
disbands  churches,  approves  of  and  dissolves  combi- 
nations of  congregations,  exercises  a  general  super- 
visory power  over  consistories,  and  is  a  court  of  appeal 
from  the  acts  of  the  Consistory  in  judicial  cases. 

The  Classis  keeps  a  book  of  subscriptions  of  candi- 
dates and  ministers,  and  annually  reports  to  the  Particu- 
lar Synod  the  names  of  all  who  have  been  licensed  or 
ordained  during  the  year,  as  well  as  all  pastoral  changes. 
For  the  classical  visitations  formerly  made  to  the 
churches  by  committees  to  enquire  into  their  condition, 
and  to  ascertain  whether  all  parties  were  fulfilling 
their  obligations,  the  constitution  of  1833  substituted 
the  following  questions,  with  the  exception  of  the 
seventh,  which  has  since  been  added,  and  which  are  to 
be  answered  by  every  pastor  and  elder  at  the  spring 
meeting  of  the  Classis : 

1st.  Are  the  doctrines  of  the  Gospel  preached  in  your 
congregation  in  their  purity,  agreeably  to  the  Word 
of  God,  the  confession  of  faith,  and  the  catechisms  of 
our  Church  ? 

2nd.  Is  the  Heidelberg  Catechism  regularly  explained 
agreeably  to  the  constitution  of  the  Reformed  (Dutch) 
Church  ? 

3rd.  Are  the  catechizing  of  the  children  and  the 
instruction  of  the  youth  faithfully  attended  to  ? 

4th.    Is  family  visitation  faithful^  performed  ? 

5th.  Is  the  5th  sec.  0th  Art.  in  the  constitution  of 
our  Church,  relating  to  the  conduct  of  church  mem: 
bers,  carefully  obeyed,  previous  to  each  communion  ? 


GOVERNMENT  AND  DISCIPLINE.  191 

6th.  Is  the  temporal  contract  between  ministers  and 
people  fulfilled  in  your  congregation  ? 

7th.  Is  a  contribution  made  annually  by  your  con- 
gregation to  each  of  the  benevolent  boards  and  funds 
of  the  Church  ? 

THE  PARTICULAR  SYNOD. 

There  are  four  Particular  Synods,  viz  :  of  New  York, 
of  Albany,  of  Chicago,  and  of  New  Brunswick.  These 
differ  in  one  respect  from  the  Synods  of  the  Presby- 
terian Church,  in  that  they  are  delegated  bodies ;  each 
one  consisting  of  four  ministers  and  four  elders  from 
each  Classis  belonging  to  the  Synod,  while  the  Pres- 
byterian Synods  are  constituted  of  all  the  ministers 
within  a  certain  district,  and  an  elder  from  every  church 
in  that  district. 

The  Particular  Synod  has  the  power  to  form  new 
classes,  and  to  transfer  congregations  from  one  classis 
to  another,  has  a  general  superintendence  over  the 
spiritual  interests  of  the  Classes,  and  is  a  court  of 
appeal  from  the  decisions  of  the  Classes  in  cases  of 
discipline.  Its  decisions  are  final  in  cases  which  have 
originated  in  the  Consistory,  with  the  exception  of  such 
as  are  deemed  by  a  certain  number  of  members  to  be 
of  sufficient  importance  to  be  carried  to  the  General 
Synod.  The  Synod  meets  annually,  receives  the  reports 
of  the  Classes,  from  which  it  prepares  a  report  tp  the 
General  Synod,  accompanied  with  the  statistical  tables 
of  the  Classes. 

THE  GENERAL  SYNOD. 

The  General  Synod  is  composed  of  three  ministers 
and  three  elders  from  each  of  the  Classes  embracing 
fifteen  or  less  than  fifteen  churches,  and  an  additional 
representation  of  one  minister  and  one  elder  for  each 


192  GOVERNMENT  AND  DISCIPLINE. 

additional  five  churches.  These  delegates  are  nomi- 
nated by  the  Classes  and  confirmed  by  the  Particular 
Synods.  The  General  Synod  meets  annually  on  the 
first  Wednesday  in  June,  and  usually  remains  about 
ten  days  in  session. 

This  body  has  entire  control  of  the  theological  schools. 
It  constitutes  Particular  Synods  and  makes  changes 
in  them.  It  is  the  channel  of  friendly  correspondence 
with  the  highest  judicatories  of  other  denominations, 
for  the  purpose  of  promoting  union  and  concert  in 
measures  for  the  maintenance  of  sound  doctrine,  and 
the  promotion  of  the  cause  of  religion  and  piety.  The 
various  boards  are  agencies  created  by  the  General 
Synod  and  are  directly  responsible  to  it.  It  has  a  gen- 
eral superintendence  over  the  spiritual  concerns  of 
the  whole  Church,  and  is  the  final  court  of  appeal  in 
judicial  cases  excepting  such  as  have  been  finally, 
decided  by  the  Particular  Synod.' 

It  is  worthy  of  notice  that  in  this  form  of  govern- 
ment there  is  a  lay  representation  throughout.  In 
the  Consistory  there  are  usually  eight  laymen  to  one 
minister ;  in  the  Classis  there  is  intended  to  be  an  equal 
number  of  ministers  and  elders,  though  ministers  with- 
out charge  sometimes  give  the  ministers  the  preponder- 
ance and  sometimes  vacant  congregations  give  it  to 
the  elders.  To  the  Synods,  an  equal  number  of  cler- 
ical and  lay  delegates  is  always  appointed. 

OF  DISCIPLINE. 

"Discipline  is  the  exercise  of  the  authority  which 
the  Lord  Jesus  Christ  has  given  to  His  Church."  The 
term  is  sometimes  used  in  a  wide  sense  to  embrace  all 
that  belongs  to  government.  More  frequently  it  is 
used  in  a  narrower  sense  to  describe  the  treatment  of 
offending  members. 


GOVERNMENT  AND  DISCIPLINE.  103 

The  objects  of  discipline  are,  "  the  removal  of  offen- 
ces ;  the  vindication  of  the  honor  of  Christ ;  the  promo- 
tion of  purity,  and  the  general  edification  of  the  Church ; 
and  also  the  benefit  of  the  offender."  Particular  atten- 
tion is  called  to  the  last-mentioned  object,  because  an 
act  of  discipline  is  thought  by  many  to  be  an  act  of 
persecution,  an  interference  with  personal  liberty,  a 
contest  for  victory  between  two  parties,  and  that 
unholy  elements  belong  to  it  unavoidably.  Barely  is 
it  understood  that  Church  courts  are  more  disposed  to 
neglect  discipline  than  to  enforce  it,  and  that  when 
compelled  to  act,  they  do  so  in  sorrow,  and  always  with 
a  view  not  of  casting  any  one  out  of  the  church,  but 
of  saving  the  soul,  and  through  penitence  and  confes- 
sion to  retain  the  erring  in  the  church.  Discipline  is 
intended  for  salvation  and  not  for  destruction.  Bat 
the  friends  of  one  who  has  been  placed  under  disci- 
pline, not  understanding  this,  are  apt  to  find  fault  with 
the  church  authorities,  and  instead  of  thanking  them 
for  their  faithfulness,  and  co-operating  with  them  in 
endeavors  to  save  one  whom  they  love,  they  do  all  in 
their  power  to  thwart  these  beneficent  efforts,  some- 
times even  forming  parties  and  combinations  for  that 
purpose. 

Great  care,  prudence  and  tenderness  are  required  for 
this  work,  lest  we  pluck  up  the  wheat  with  the  tares. 
Many  in  the  Church  are  so  thoroughly  worldly,  that 
we  cannot  but  doubt  their  gracious  state,  and  yet  they 
art  not  subjects  for  judicial  process,  for  they  do  not 
hold  erroneous  doctrines,  neglect  ordinances,  nor  com- 
mit scandalous  sins.  A  wide  margin  must  also  be 
left  for  the  decisions  of  conscience  on  matters  about 
which  the  Word  of  God  is  silent.  Another  man's  con- 
science may  allow  what  mine  condemns,  and  he  is 
not  to  be  judged  by  my  conscience.    "Nothing,"  says 


194  GOVERNMENT  AND  DISCIPLINE. 

the  constitution,  "  shall  be  admitted  as  matter  of  accu- 
sation or  considered  an  offence  which  cannot  be  proved 
to  be  such  from  Scripture,  or  the  regulations  of  the 
Church  founded  on  Scripture."' 

Offences  are  divided  into  two  classes,  private  and 
public.  "A  private  offence  is  one  that  is  known  to 
an  individual  only,  or  to  very  few."  The  course  of 
procedure  in  such  a  case  is  laid  down  by  the  Saviour 
in  the  eighteenth  chapter  of  Matthew.  An  offended 
person  may  not  noise  abroad  his  grievance,  nor  betake 
himself  to  the  Consistory,  nor  keep  silent  and  cherish 
a  grudge  in  his  heart,  nor  even  wait  for  the  offender 
to  come  and  make  acknowledgment,  though  it  is  his 
duty  to  do  so.  He  must  go  to  the  offender  and  tell  him 
his  fault  without  a  witness  present.  If  this  fail,  he 
must  take  one  or  two  witnesses  with  him.  Not  until 
all  such  private  efforts  have  failed,  may  he  appeal  to 
the  church  authorities.  If  having  neglected  them,  he 
brings  the  matter  before  the  church,  he  is  liable  to 
censure  for  so  doing. 

Public  offences  are  such  as  are  so  notorious  and 
scandalous  that  no  private  measures  could  obviate  their 
evil  effects.  The  Consistory  is,  in  such  cases,  bound  to 
act  without  waiting  for  some  individual  to  bring  an 
accusation.  A  minister  thus  charged  cannot  be  brought 
to  trial  by  his  Consistory,  but  they  can,  as  a  prudent 
interference,  forbid  him  to  officiate  until  the  Classis 
shall  have  investigated  the  case.  Elders,  deacons,  and 
private  members  are  amenable  to  the  Consistory. 

At  every  meeting  of  the  Consistory  held  immediately 
before  the  celebration  of  the  Lord's  Supper,  the  elders 
are  solemnly  asked  whether  they  know  of  any  one  who 
has  walked  unworthily,  or  departed  from  the  Christian 
profession.  Would  it  not  be  well  at  such  meetings 
always  to  read  over  the  list  of  communicants,  so  that 


GOVERNMENT  AND  DISCIPLINE.  195 

every  elder  might  have  some  knowledge  of  every  com- 
municant ?  Would  it  not  be  well,  also,  for  every  elder 
to  possess  such  a  list  in  print  or  manuscript  to  examine 
at  his  leisure,  and  in  which  required  changes  might 
from  time  to  time  be  made  ? 

In  answer  to  the  inquiry  referred  to,  the  names  are 
mentioned  of  those  who  are  becoming  negligent  in  their 
walk,  and  committees  are  appointed  to  visit,  and  to  kindly 
admonish  them.  Sometimes  cases  are  reported  that 
are  so  serious  that  the  Consistory  is  compelled  to  table 
charges  for  trial.  The  accused  is  cited  to  appear,  is 
furnished  with  a  copy  of  the  charges,  and  allowed  ten 
days,  at  least,  to  put  in  his  answer.  If  he  refuse  to 
appear,  he  is  cited  a  second  time,  and  warned  that  if 
he  again  refuse,  he  will  not  only  be  liable  to  censure  for 
contumacy,  but  that  the  trial  will  proceed  as  if  he  were 
present. 

The  testimony  of  more  than  one  witness  is  required 
to  establish  a  charge.  Witnesses  who  cannot  be 
brought  before  a  court  may  be  examined  by  commission. 
All  witnesses  may  be  cross-examined,  their  testimony 
must  be  faithfully  recorded,  and  copies  given  to  the 
parties  if  desired.  Accusations  brought  more  than  two 
years  after  the  time  when  the  offence  is  alleged  to 
have  been  committed,  will  not  be  admitted,  unless 
good  reason  for  the  delay  be  shown.  No  professional 
counsel  may  plead  in  any  of  the  ecclesiastical  courts; 
but  a  member  of  the  court  may  conduct  a  case  for  the 
accused,  and  a  member  of  Classis  may  be  engaged  to 
conduct  a  case  on  either  side  before  a  Consistory. 

There  are  three  forms  of  punishment:  First,  for  the 
lightest  offences,  admonition ;  second,  for  the  more 
gross,  and  especially  public  offences  and  for  contempt 
of  admonitions,  suspension  from  the  Lord's  table ;  third, 
excommunication.    The    sentence   of    suspension   may 


19tf  GOVERNMENT  AND  DISCIPLINE! 

be  published  to  the  congregation  or  not,  at  the  discre- 
tion of  the  Consistory.  The  suspended  member  must 
not  be  treated  as  one  cut  off,  but  be  frequently  admon- 
ished and  encouraged  to  repentance,  and  prayed  for, 
and  restored  with  joy  if  he  gives  evidence  of  penitence. 
But  if,  after  repeated  admonitions,  he  remains  incor- 
rigible, the  third  and  last  measure  may  be  resorted  to, 
viz :  excommunication.  This,  however,  may  be  done 
only  with  the  advice  of  the  Classis,  and  several  steps 
are  necessary.  In  the  first  place,  the  whole  history 
of  the  case,  without  mention  of  the  name  of  the  offender, 
must  be  publicly  given  to  the  congregation,  and  they 
be  exhorted  to  pray  for  him.  In  the  second  place,  the 
same  thing  is  to  be  done,  with  mention  of  the  name.  In 
the  third  place,  the  congregation  is  informed  that  unless 
the  offender  repent,  he  shall  be  excommunicated.  Thus 
their  tacit  approbation  is  secured,  and  the  way  pre-] 
pared  for  the  final  act,  the  reading  of  the  form  pro- 
vided for  excommunication. 

If  the  excommunicated  person  becomes  penitent,  and 
desires  re-admission,  it  is  publicly  declared  to  the  con- 
gregation, and  if  no  objections  are  presented,  he  is 
publicly  re-admitted,  according  to  the  form  appointed 
for  that  purpose. 

All  human  tribunals  are  fallible,  and  injustice  may 
be  done  to  a  man  by  a  Church  court.  A  system  of 
appeals  from  the  lower  to  the  higher  judicatories  has 
therefore  been  established,  with  a  view  of  securing 
the  ends  of  justice,  and  of  furnishing  one  who  is 
aggrieved  by  a  sentence  with  every  facility  for  obtain- 
ing a  reversal  of  judgment.  The  Particular  Synod  is 
the  final  court  of  appeal  for  all  cases  originating  in  the 
Consistory,  except  such  as  may,  by  a  certain  number 
of  the  members  of  the  Synod,  be  declared  to  be  proper 
ones  to  be  carried  up  to  the  General  Synod.    A  con> 


GOVERNMENT  AND  DISCIPLINE.  197 

plaint  may  be  made  by  a  minority  of  a  judicatory,  to 
the  next  higher  body,  of  the  action  of  the  majority. 
In  such  cases,  there  is  no  personal  grievance,  but  a 
conviction  that  the  action  is  a  violation  of  the  con- 
stitution, or  in  some  other  way  contrary  to  the  interests 
of  truth  or  godliness.  The  method  of  procedure  is  the 
same  in  case  of  a  complaint  as  of  an  appeal. 

It  is  to  be  regretted  that  consistories  so  often  neglect 
to  notice  cases  of  departure  from  a  Christian  profes- 
sion until  they  are  compelled  by  public  opinion  to  do 
it,  and  then  it  is  often  too  late  to  accomplish  any  thing 
but  strife  and  division.  The  work  would  be  far  more 
easy  and  satisfactory,  and  occasion  for  it  far  less  fre- 
quent, if  they  were  careful  to  mark  the  first  steps  of 
inconsistency  in  a  member,  and  kindly  to  warn  him  at 
once. 

Not  seldom  is  the  notion  entertained  by  Church  mem- 
bers that  they  can  discipline  themselves,  or  dismiss 
themselves  to  the  world,  or  drop  silently  out  of  the 
church.  They  will  tell  us  that  they  once  belonged  to 
a  certain  church,  and  on  questioning  them,  we  learn 
that  their  connection  with  it  has  not  been  broken  by 
discipline,  nor  by  dismission  to  another  church.  They 
have  only  removed  from  within  the  bounds  of  that 
church,  or  if  they  continue  to  live  within  them,  have 
ceased  to  attend  public  worship,  and  to  partake  of  the 
Lord's  Supper,  and  they  consider  that  they  have  thus 
been  released  from  the  vows  that  once  rested  on  them. 
Great  would  be  their  astonishment  if  called  to  account 
by  the  Consistory,  and  yet  to  this  they  are  clearly 
liable ;  for  how  can  membership  be  destroyed  by  a 
violation  of  the  obligations  connected  with  it  ?  How 
can  a  man  get  out  of  the  church,  unless  by  death, 
without  the  knowledge  of,  or  some  act  on  the  part  of 
the  church  ? 


198  GOVERNMENT  AND  DISCIPLINE. 

Members,  likewise,  who  have  removed  within  the 
bounds  of  another  church,  without  taking  letters  of 
dismission,  and  who  have  neglected  ordinances,  are 
sometimes  received  by  Consistories  on  confession  of 
faith,  as  if  they  came  directly  from  the  world.  If 
this  be  a  regular  procedure,  then  a  person  may  be  a 
member  of  two  churches  at  the  same  time.  It  is  proper 
for  such  persons  to  make  confession  of  their  fault  to 
the  church  to  which  they  belong,  and  be  reconciled  to 
it,  so  that  they  may  receive  a  letter  of  dismission  to 
the  church  with  which  they  desire  to  be  connected. 

The  proper  and  careful  exercise  of  discipline  has 
much  to  do  with  the  life,  prosperity  and  efficiency  of 
the  Church.  When  offenders  are  faithfully  dealt  with 
according  to  the  directions  of  Holy  Scripture,  the 
Church  appears  "fair  as  the  moon,  clear  as  the  sun, 
and  terrible  as  an  army  with  banners." 


CHAPTER  IX. 

CONCLUSION. 

In  the  foregoing  history,  great,  but  not  undue  prom- 
inence has  been  given  to  the  serious  obstacles  to  the 
growth  of  the  Church  that  existed  almost  to  the  close 
of  the  last  century.  That  she  has,  since  their  removal, 
made  the  advance  she  should  have  done  no  one  will  claim. 
Ground  has  undoubtedly  been  lost  in  some  places,  espe- 
cially in  our  large  cities,  and  in  many  places  churches 
might  have  been  established  at  an  earlier  day.  Still 
there  has  been  a  steady,  healthy  growth,  as  the  fol- 
lowing statistics  show : 

In  1784,  there  were  82  churches  and  30  ministers; 
in  1815,  there  were  130  churches  and  80  ministers; 
in  1855,  there  were  364  churches  and  348  ministers; 
in  1888,  there  were  546  churches  and  555  ministers. 
It  thus  appears  that  one-third  of  the  whole  number  of 
churches  have  been  organized,  and  one-third  of  the  min- 
isters added  during  the  last  33  years. 

Losses  which,  however,  were  not  very  serious  have 
been  suffered  by  means  of  two  local  secessions,  during 
the  present  century.  Of  the  former,  Rev.  Dr.  Solomon 
Froeligh,  one  of  the  Professors  of  Theology,  appointed 
in  1797,  and  a  man  of  eminent  theological  attainments, 
was  the  leader.  Having  made  himself  liable  to  censure 
by  acts  of  aggression  on  a  neighboring  church,  he  pre- 
ferred to  secede  rather  than  to  confess  his  fault,  make 
amends,  and  submit  to  the  Church  authorities.  He 
went  out  in  1822,  taking  with  him  his  two  congregations 
of   Hackensack   and    Schraalenberg.    Four    suspended 


200  CONCLUSION. 

ministers  with  their  elders  and  portions  of  their 
churches  joined  him  in  the  movement,  and  formed 
"  The  True  Reformed  Dutch  Church  in  the  United 
States  of  America.''  This  number  was  increased  by 
accessions  so  that  in  1824,  16  Churches  and  10  minis- 
ters were  reported.  They  gave  as  reasons  for  their 
withdrawal,  the  prevalence  of  doctrinal  errors,  and 
singularly  enough,  the  neglect  of  discipline  in  the 
Reformed  Dutch  Church.  They  retain  all  the  doctrinal 
standards  and  liturgical  forms.  They  are  a  people 
by  themselves  holding  no  fellowship  with  other  denomi- 
nations, and  declining  to  co-operate  in  Bible,  tract  or 
missionary  effort.  Their  churches,  at  the  present 
time  13  in  number  are,  for  the  most  part  small, 
feeble  and  struggling  to  maintain  an  existence,  with 
the  exception  of  a  few  in  northern  New  Jersey.  This 
division  caused,  for  a  long  time,  bitter  strife  in  the  local- 
ities to  which  it  was  confined.* 

The  latter  secession  took  place  among  the  Holland 
ministers  and  churches  of  the  Particular  Synod  of 
Chicago  in  1882  and  was  caused  by  the  refusal  of  the 
General  Synod  to  denounce  Free-masonry,  or  to  declare 
that  one's  connection  with  a  masonic  lodge  was  good 
cause  for  and  demanded  the  exercise  of  Church  disci- 
pline. A  few  ministers  and  churches  and  parts  of 
churches,  for  this  cause  withdrew  from  the  Reformed 
Church  and  joined  themselves  to  an  already  exist- 
ing body  called  ''The  Holland  Christian  Reformed 
Church." 

The  review  of  the  past  is  of  little  profit  unless  we  are 
prepared  by  it  for  the  work  before  us.  If  mistakes  have 
been  made,  the  lessons  taught  by  them  may  be  despised 
only  at  our  peril.    The  Reformed  (Dutch)  Church  in 

*Brinkerhoff's  History  of  the  True  Reformed  Dutch  Church. 


CONCLUSION.  201 

America  must  do  her  part  for  the  advancement  of  the 
Eedeemer's  Kingdom.  So  long  as  she  maintains  her 
separate  organization  and  distinctive  character,  she 
must  not  only  hold  her  ground,  but  vigorousky  carry 
on  the  work  of  extension,  or  she  will  be  disintegrated 
and  her  churches  will  be  absorbed  by  the  surrounding 
large  denominations.  The  historical  associations  of  cen- 
turies, the  church  attachments  that  have  come  down 
from  generation  to  generation,  make  many  shrink  from 
the  thought  that  she  should  cease  to  be  known  in  this 
land.  There  are  also  those  who  fear  that  her  absorption 
would  result  in  so  much  loss  to  the  cause  of  the 
Redeemer ;  and  who  claim  that  she  has  peculiar  facilities 
for  working  in  some  fields  ;  that  she  can  do  more  for  the 
cause  of  Christ  by  retaining  her  separate  organization 
than  by  a  fusion  with  some  Church  of  similar  faith  and 
order;  and  that  she  has  enough  of  a  distinctive 
character  to  justify  the  continuance  of  her  denomina- 
tional existence.  Whenever  it  shall  be  clearly  indicated 
that  it  is  her  Lord's  will  that  her  denominational  exist- 
ence should  cease,  may  she  have  grace  promptly  and 
cheerfully  to  acquiesce.  Meanwhile  let  her  be  found 
faithful  in  working  in  her  own  sphere  and  with  her  own 
agencies  for  the  prosperity  and  extension  of  the  King- 
dom of  her  Lord. 

Are  there  any  peculiar  difficulties  in  the  way  of  her 
work  and  of  her  extension  ? 

Is  there  anything  objectionable  in  her  doctrine  ? 
So  far  from  it,  we  believe  that  her  faith  is  eminently 
Scriptural,  and  that  it  commends  itself  to  all  Evan- 
gelical Christians  and  especially  so  much  of  it  as  is  con- 
tained in  her  catechisms,  the  teaching  of  which  is 
enjoined. 

Is  her  government  defective  ?  It  rather  seems  to  com- 
bine admirably,  the  conservative  and  popular  elements, 
and  when  understood  is  generally  approved. 


202  CONCLUSION. 

Is  there  anything  objectionable  in  her  worship  ?  On 
the  contrary  she  has  adopted  the  mean  between  the 
two  extremes  of  naked  simplicity  and  showy  ritual ; 
between  rigid  prescription  and  perfect  liberty.  She 
has  her  prescribed  order  of  worship ;  and  also  forms 
which  must  be  used  on  certain  occasions,  while  within 
these  limits  considerable  liberty  is  allowed  in  ordinary 
worship. 

Is  her  policy  contracted  ?  She  has  organized  her  insti- 
tutions and  agencies  with  a  view  to  extension  as  well 
as  to  the  maintenance  of  ground  possessed.  She  took 
her  place  at  once  with  the  other  denominations  in  the 
work  of  missions,  foreign  and  domestic.  At  no  time 
has  she  displayed  more  interest  and  zeal  in  this  work 
than  at  the  present  day.  Perhaps  her  movements  are 
not  as  rapid  as  are  those  of  some  other  Churches,  per- 
haps not  as  rapid  as  they  should  be ;  but  they  are  in 
the  right  direction,  and  prompted  by  confidence  in  a 
thorough  proclamation  of  the  Gospel  as  the  only  regen- 
erator of  mankind. 

Is  her  spirit  illiberal  ?  Entirely  and  emphatically 
the  contrary.  The  Church  in  Holland  was  remarkable 
for  her  tolerant  and  liberal  spirit.  She  welcomed  and 
provided  for  persecuted  Scotch,  English,  French,  Ger- 
man and  Italian  Protestants.  The  Church  in  this  coun- 
try  has  always  lived  in  peace  and  maintained  friendly 
intercourse  with  her  neighbors.  She  met  the  Episco- 
pal Church  of  England  with  Christian  courtesy  when 
brought  to  New  Amsterdam,  and  gave  her  the  use  of 
her  own  building  for  worship.  She  has  cordially 
received  into  her  communion  the  ministers  and  mem- 
bers of  other  denominations  and  given  them  honor. 
Some  of  our  most  eminent  and  devoted  ministers  have 
been  thus  received,  and  of  private  members  none  are 
more  warmly  attached  to  the  Church  and  her  institu- 


CONCLUSION.  203 

tions  than  many  who  are  in  the  Church,  from  intelli- 
gent choice,  and  without  prejudices  of  birth  and  early 
association.  We  have  congregations  composed  of  mem- 
bers, who,  for  the  most  part,  are  not  of  Holland  descent, 
but  who  have  studied  the  Church,  and  have  chosen 
her  to  be  their  ecclesiastical  home. 

Our  people  are  material  that  can  be  readily  worked 
into  any  sound  Christian  denomination.  Led  by  provi- 
dential circumstances  or  convictions  of  duty  into  other 
Churches,  they  become  at  once  as  loyal  and  zealous  as 
any.  Prominent  in  the  ranks  of  other  denominations, 
you  will  find  many  who,  in  infancy,  received  the  bap- 
tismal seal  in  the  Reformed  (Dutch)  Church.  They 
seldom  return  to  their  mother  Church  when  opportu- 
nity offers,  for  they  love  not  change.  It  is  not  to  their 
discredit  that  they  thus  fully  identify  themselves  with 
the  Churches  in  wThich  God  has  in  His  providence 
placed  them.  Perhaps  motives  less  worthy  than  these 
mentioned,  have  sometimes  led  men  to  pass  from  the 
Church  of  their  fathers  to  some  other  denomination. 

It  has  been  contended  that  her  name  as  the  Dutch 
Church  has  been  through  almost  her  whole  history,  a 
mighty  hindrance  to  her  progress.  Of  the  two  oldest, 
and  for  a  long  time  strongest  Churches  in  New  York, 
the  one  came  from  the  Netherlands  and  used  the  Dutch 
language,  the  other  from  England  and  used  the  English 
tongue.  The  one  was  popularly  known  as  the  Dutch 
Church,  the  other  as  the  English.  When  these  Churches 
became  independently  organized  in  this  country,  the 
latter  placed  the  word  "  Episcopal  "  in  her  title  to  indi- 
cate her  form  of  government;  the  former  placed  the 
word  "  Dutch  "  in  her  title  to  indicate  her  nationality. 
She  was  in  government  Presbyterian,  but  could  not  take 
that  name  because  it  had  been  already  appropriated  by 
another    denomination.    She    could  not    derive  a  dis- 


204  CONCLUSION. 

tinctive  name  from  her  doctrines,  for  they  were  sub- 
stantially the  same  as  those  of  the  Episcopal,  Presby- 
terian and  Congregational  Churches.  She  very  natu- 
rally, having  no  prophetic  eye  to  see  what  this  country 
was  to  be,  and  what  it  would  demand  of  her,  adopted 
the  name  by  which  she  was  alread}-  popularly  known 
and  which  indicated  her  origin  and  language,  and  which 
was  suitable  for  the  time.  If  the  word  Dutch  has  in 
times  past  been  a  hindrance,  it  is  so  no  longer,  since  it 
has  been  removed  from  the  title. 

In  the  course  of  time,  as  the  country  developed  and 
the  Dutch  language  fell  into  disuse,  man}r  began  to  feel 
that  a  great  and  unfortunate  mistake  had  been  made 
by  placing  in  the  title  of  the  Church  a  word  indicative 
of  a  foreign  origin  and  a  foreign  language.  It  was 
claimed  that,  through  unavoidable  misunderstandings, 
this  name  could  not  but  be  a  serious  obstacle  to  the 
prosperity  of  the  denomination,  and  to  its  growth  in 
new  States  and  Territories.  But  no  formal  attempt 
was  made  for  the  removal  of  this  presumed  obstacle 
until  the  year  1866,  when  the  General  Synod  appointed 
a  committee  to  consider  the  propriety  and  expediency 
of  eliminating  the  word  Dutch  from  the  title  of  the 
Church.  The  committee  reported  to  the  next  Synod  in 
favor  of  such  elimination,  and  the  Synod,  having 
approved  the  report  of  the  committee,  recommended 
the  proposed  change  to  the  favorable  consideration  of 
the  Classes.  A  large  majority  of  the  Classes  having 
approved  of  the  change,  the  General  Synod  in  Novem- 
ber, 1SG7,  declared  the  proposed  amendment  to  be  from 
that  time  a  part  of  the  constitution,  and  .that  the 
Church  should  thenceforth  be  known  as  the  Eeformed 
Church  in  America;  ordering,  at  the  same  time,  that 
wherever  the  word  Dutch  occurs  in  the  constitution 
it  should  be  retained,  to  prevent  all  doubt  or  dispute 


CONCLUSION.  205 

in  regard  to  the  continued  identity  of  the  Church  ;  but 
that  it  should  be  enclosed  in  brackets,  to  "  indicate  the 
purpose  of  the  Church  to  discourage  the  ecclesiastical 
and  popular  use  of  the  word  as  part  of  the  name."  * 

It  is  an  interesting  fact  that  about  the  same  time  the 
word  German  was  removed  from  the  title  of  the  Ger- 
man Reformed  Church,  which  body  is  now  known  as 
the  Reformed  Church  in  the  United  States. 

A  more  extensive  and  thorough  acquaintance  with 
the  history  and  characteristics  of  the  Reformed  (Butch) 
Church  would,  we  believe,  increase  the  loyalty  of  her 
members,  and  so  contribute  greatly  to  her  efficiency. 
Of  this  we  have  been  too  neglectful.  We  have  read 
the  histories  of  other  denominations  and  neglected  our 
own.  We  have  joined  with  others  in  praise  of  their 
Godfearing,  heroic  ancestors,  and  have  not  even 
inquired  whether  our  own  were  worthy  of  remem- 
brance. Our  youth  have  not  been  allowed  to  remain 
in  ignorance  of  the  Pilgrims,  of  the  Mayflower  and  Ply- 
mouth Rock,  while  they  have  learned  little  about,  the 
glorious  and  protracted  contest  of  the  Dutch  for  civil 
and  religions  liberty.  The  present  generation  is  rapidly 
correcting  the  error  of  the  past.  Our  best  historians 
have  brought  Dutch  heroes,  statesmen  and  divines  to 
the  front,  and  the  record  of  their  characters  and  deeds 
has  awakened  enthusiasm.  It  is  now  well  known  that 
no  shame  can  come  to  a  member  of  the  Reformed 
(Dutch!  Church  from  ancestral  associations. 

Let  h.er  distinctive  characteristics  be  recognized, 
and  her  distinctive  customs  and  usages  be  respected. 
Her  doctrines,  her  polity  and  forms  are  open  to  all 
for  examination ;  and  her  own  ministers  and  members, 
at  least,  should  make  themselves  familiar  with  them. 

*Acts  and  Proceedings  of  the  General  Synod.  Vol.  XL,  p. 
334. 


20  G  CONCLUSION. 

While  no  one  advocates  a  reproduction  in  all  particu- 
lars of  the  Church  of  200  years  ago,  it  may  yet  be  asked, 
■whether  the  state  of  society  has  changed  so  much  as  to 
make  all  her  ancient  customs  impracticable  or  even 
inexpedient  at  the  present  time.  Why  cannot  her 
former  singularly  faithful  care  in  catechizing  and 
training  the  young  under  pastoral  supervision  be  now 
exercised  ?  Why  cannot  the  eldership  now  be  as  effi- 
cient as  it  was  when  every  elder  had  his  particular  dis- 
trict to  watch  over,  and  whose  condition  he  was  to  report 
to  the  Consistory  ?  Why  cannot  the  family  visitations 
be,  to  a  very  considerable  extent,  at  least,  made  as  in 
former  times  ?  Why  cannot  the  congregation  unite  in 
singing  the  high  praises  of  God  ?  Why  cannot  the 
forms  which  are  prescribed  be  used  in  their  integrity  ? 
Why  cannot  the  Heidelberg  catechism  be  expounded 
as  required  by  the  constitution,  and  so  as  both  to 
edify  and  interest  the  people  ?  Why  cannot  the  salu- 
tation be  given,  and  the  commandments  and  creed  be 
read,  and  the  Lord's  Prayer  offered  every  Lord's  day 
in  public  worship  ?  Why  cannot  the  elders  and  deacons 
observe  the  old  and  appropriate  custom  of  occupying 
official  seats  in  the  congregation  ?  Why  should  not  a 
deacon  wait  upon  the  minister  in  the  administration 
of  baptism,  and  why  should  not  the  deacons  carry  the 
bread  and  wine  to  the  communicants  in  the  administra- 
tion of  the  Lord's  Supper,  it  being  their  appropriate 
work  ?  In  carrying  our  Church  into  new  localities  we 
gain  nothing,  but  lose  much,  by  attempting  to  hide  her 
peculiarities  and  by  taking  pains  to  show  that  she  is 
in  no  wise  different  from  some  other  well-known  denom- 
ination. The  question  very  justly  presents  itself,  why, 
if  you  in  no  respect  differ  from  your  neighbor,  do  you 
maintain  a  separate  existence,  and  look  for  perpetua- 
tion ? 


CONCLUSION.  207 

Her  institutions  should  receive  the  cordial  and  lib- 
eral support  of  her  members.  Those  established  for 
academic,  collegiate  and  theological  education  have 
special  claims  on  our  young  men,  apart  from  the  fact 
that  they  are  prepared  to  do  their  work  as  well  as  any 
similar  institutions  in  the  land.  The  missionary,  educa- 
tion, and  other  boards  have  special  claims  on  the  mem- 
bers of  the  Church.  Their  regular  and  liberal  support  is 
no  proof  of  sectarian  narrowness,  nor  does  it  interfere 
with  a  hearty  co-operation  with  other  Christians  in  the 
various  noble  institutions  of  benevolence,  in  which  they 
are  so  pleasantly  and  efficiently  united. 

Children  should  be  consecrated  to,  and  trained  for 
Christ,  to  serve  Him  in  the  various  callings  of  life, 
and  especially  in  the  sacred  ministry,  for  ministers  are 
greatly  needed  for  the  supply  of  new  and  vacant  con- 
gregations, as  well  as  for  the  foreign  field.  It  is  a 
sad  fact  that  we  are  often  obliged  to  resort  to  other 
denominations  for  men  to  supply  our  deficiency.  Let 
Christian  parents  consider  this,  and  pray  God  to  honor 
them  by  making  their  sons  ambassadors  of  the  Lord 
Jesus  Christ. 

Property  should  be  laid  at  the  feet  of  the  Redeemer. 
The  Church,  in  order  to  work,  and  to  extend  herself, 
needs  money  as  well  as  men.  She  must  know  that  the 
gold  and  silver  are  the  Lord's.  The  Spirit  of  the  Lord 
is  working  a  mighty  revolution  on  this  subject.  May 
it  go  on  until  it  shall  be  complete.  Self-seeking  and 
avarice  cannot  stand  before  the  two-edged  sword  of 
God's  truth,  wielded  by  the  omnipotent  Spirit. 

While  we  thank  God  for  our  heritage,  let  us  culti- 
vate the  liberal  spirit  of  which  our  Church  has  always 
been  so  illustrious  an  example,  and  let  us  greet  all 
who  are  of  the  household  of  faith  as  brethren.  Above 
all,  let  us  seek  membership  in  the  true  Church,  the 


208  CONCLUSION. 

company  of  the  redeemed,  gathered  from  among  all 
communions  and  peoples,  that  glorious  Church,  which 
will  appear  hereafter,  without  spot  or  wrinkle  or  any 
such  thing ;  remembering  that  we  cannot  enter  heaven 
as  members  of  the  Reformed  (  Dutch )  Church,  but  only 
as  sinners  saved  by  grace. 


INDEX. 


Abeel,  David,  113. 

Act  for  the  settlement  of  minis- 
ters, 59;  criticised,  60. 

Agricola,  Rudolph,  5. 

A'Lasco,  John,  Superintendent 
of  the  Church  in  London, 
144  ;  prepares  Church  order 
and  liturgy,  145. 

Alkmaar,  Classis  of,  disciplines 
Venator  and   others,    34. 

Alva,  Duke  of,  his  bloody  mea- 
sures, 1 3  ;  leaves  the  country, 
15. 

Amoy,  mission  at,   114. 

Amsterdam,  asylum  for  the  op- 
pressed. 22  ;  classis  of,  has 
care  of  the  churches,  both 
Dutch  and  German,  66 ;  cor- 
respondence with,  67  ;  pro- 
poses a  professorship  at 
Princeton,  75;  approves  the 
Plan  of  Union,  76. 

Antwerp,  prosperity  of  3 ; 
synod  at,   12. 

Arcot,  classis  of,  113. 

Arentsen,  J.,  field  preacher  and 
pastor,  12. 

Armada,  the  invincible,  23. 

Arminian  controversy,  the 
grounds  of,  31  :  spread  of, 
35 ;  a  synod  called  to  settle, 
38. 

Arminius,  Jacobus,  orthodoxy  of 
questioned ;  elected  professor, 
32  ;  dissatisfaction  with  his 
teaching,    33;   his  death,    35. 

Atonement,  doctrine  of,  12  9. 

Baptism,  forms  of, ;  infant,  153. 

Barneveldt,  advocate  of  Hol- 
land ;  variance  with  Maurice, 
29;    death  of,   30. 

Bassett,  John,  teacher  of  He- 
brew,  88. 

Batavi,  the,   1. 


Beardslee.  J.  W.,  professor  in 
the  Western   Seminary,   102. 

Benediction,  the,  152. 

Berg,  Joseph  F.,  elected  pro- 
fessor,  95  :  death  of,   98. 

Bergen,  religious  services  at, 
55. 

Bethune,  Mrs.  Mary,  gift  of  to 
the   Seminary    library,    97. 

Bishop,  David,  gives  lots  for 
Hertzog  Hall,   95. 

Blom,  H.,  comes  to  Esopus,  54. 

Bogardus,  E.,  minister  at  New 
Amsterdam,  45;  marries  An- 
netje  Jan  sen ;  his  farm;  diffi- 
culties ;  lost  at  sea,  4  6. 

Bogerman,  J.,  president  of  the 
Synod  of  Dort,  4  9. 

Boniface,  success  and  death  of, 
2. 

Borneo  mission,  114. 

Breuckelen,  Polhemus  preaches 
at,  50. 

Bril,  capture  of,  11. 

Bruges,  prosperity  of,  3. 

Burghership,  defined,  17. 

Burgomaster,  prerogatives  of, 
17. 

Calvin,  care  for  church  music, 
163. 

Calvinistic  system,  features  of, 
1 34  ;  relation  of  to  revivals ; 
1  35  :  relation  to  civil  liberty, 
1  36. 

Campbell,  W.  H.,  professor  in 
theological  school ;  president 
of  Rutgers  College ;  resigns 
presidency.   92. 

Candidate,  the  examination ; 
position  of,  17  9. 

Cannon,  Jas.  S.,  elected  pro- 
fessor, 92  ;  his  death,  93. 

Canons  of  Dort,  the  explana- 
tion of,  127, 


210 


INDEX. 


Catechising,  decree  of  the  Synod 
of  Dort,  concerning,  155;    in 
the  Sunday   School,   162. 
Catechism,    Heidelberg,    history 
of,   122  ;   spirit  and  plan  of, 
124  ;    public     exposition     of, 
159. 
Centennial     Anniversaries,      of 
Plan  of  Union  ;  national  inde- 
pendence; of  election  of  Prof. 
Livingston,    98. 
Chamberlain,  J.,  procures  mon- 
eys   for    theological    endow- 
ment in  India,  115. 
Charlemagne,    the    Netherlands 

under,  2. 
Charles  V.,  edict  of,   6 ;    char- 
acter of,   7  ;   abdication,   8. 
Church,    the    Reformed    Dutch, 
state  of  at  the  surrender,  56 ; 
obstacles  to  progress,  57  ;  title 
of  changed,  2  04  ;  her  history 
to   be   studied,    2  06;    charac- 
teristics to  be  respected,  2  07  ; 
institutions  to  be   supported, 
208;       assimilated      to      the 
Church    of   England ;    mutual 
courtesies,  168. 
Church  Building  Fund,   111. 
Church    Edifices,  first    in    New 
Amsterdam,    46;    desecrated, 
47  ;  first  in  Albany,  48. 
Church  government,  views  con- 
cerning, 171  ;  forms  of,  172  ; 
in  England  and  on  the  Con- 
tinent, 17  3;  acts  of  the  early 
synods,  174  ;  development  in 
America,    17  5;     revisions    of 
the  Constitution,  176;  inter- 
pretation of,  177. 
Church   membership,   terms   of, 
131;  no  resignation  of,  198; 
not  affected  by  change  of  resi- 
dence, 199. 
Churches,  despoiled,  11  ;  under 

the  cross,  12. 
Classis,     the,    how    constituted, 

190;  prerogatives  of,  191. 
Coetus,    the,    constituted,    17  5; 
assumes  the  powers  of  a  classis, 
7  0 ;      controversy     with     the 
Conference,  71t 


College  property  reconveyed  to 
the  trustees,   95. 

Communion,   terms   oi,    131. 

Compendium  of  the  Christian 
religion,   126. 

Conference  party,  views  of,  72. 

Confession,  Belgic,  history  of, 
118;  analysis  of,  119. 

Confessions,    harmony  of,   117. 

Congregational     singing,     166. 

Consistory,  the,  how  consti- 
tuted ;  members  of  are  trus- 
tees, 188 ;  calls  ministers. 
190. 

Consistory,  the  Great,   187. 

Consolation  of  the  sick,  office 
for,   138. 

Constitution,  the.  See  Church 
Government. 

Contra-remonstrants,    35. 

Convention   for  union   meets, 
76;  its  members,  77  ;  plan  of 
union  adopted ;  second  meet- 
ing of,  78. 

Cornell,  J.  A.  H.,  work  of,  for 
the  theological  seminary,   96. 

Correspondence,  articles  of,  81. 

Corruption  of  man,  doctrine  of, 
130. 

Council   of   tumults,    13. 

Counts  and  dukes,  2. 

Covenants  between  Gen.  Synod 
and  College,  87,  91. 

Creeds,  use  of,  116. 
Crispell,  C.  E.,  professor  of  theo- 
logy   at    Hope    College;     his 
resignation,  101. 
Dathenus,   Petrus,   prepares  the 

liturgy  and  psalmody,  164. 
D.  Aubigne's  testimony  to  the 

Synod  of  Dort,  41. 
Dayton,  C.  P.,  gives  ground  for 

the  seminary,   95. 
Deacon,   office  and   election   of, 
184  ;   limitation  of  term,  185. 
Deacons  and  deaconesses  at  Am- 
sterdam, 12. 
DeBres.   Guido,    composes  the 

confession    of    faith,    12. 
Demarest,   D.   D.,   elected  pro- 
fessor,   96. 


[NDEX. 


211 


Dewitt,  Jno.,  elected  professor, 
88;    his  death,    92. 

Dewitt,  Jno.  Jr.,  elected  pro- 
fessor,  95. 

Disabled   Ministers'   fund,    106. 

Discipline,  objects  of,  193; 
care  to  be  exercised,  1 94  ; 
public  and  private  offences, 
195:  mode,  of  ((procedure; 
penalties,  196;  appeals  and 
complaints,    197. 

Dispensations,  provisions  for, 
178. 

Doctrinal  Standards,  analysis  of 
the,    117. 

Domestic  Missions,  early  work 
in,  107;  in  Virginia,  Ken- 
tucky, and  Canada.  1  08  ;  New 
York  Missionary  Society,  109  ; 
Board  of,  established ;  its  op- 
erations in  Western  New 
York;  in  Western  Slates;  the 
Holland  Immigration ;  Statis- 
tics ;  Woman's  committee  of. 
110. 

Doughty,  F.,   at  Newtown,    52. 

Drisius,  S.,  Minister  at  New  Am- 
sterdam ;  preaches  to  the  Hu- 
guenots,   4  9. 

DuBois,  G.,  death  of,  55. 

Dutch  language  in  worship,  a 
hindrance  to  progress,  61  ; 
controversy  about,  62  ;  civil 
suit,    64  ;     final    disuse,    65. 

Dutch  Republic,  prosperity  of. 
21  ;  rights  of  conscience  guar- 
anteed, 22. 

Economy  of  the  Dutch,  25. 

Education  for  the  ministry,  a 
chief  object,   83. 

Education  Board  of,  preliminary 
history,  103  ;  many  aided  by  ; 
claims    of,    104. 

Education,  Christian,  of  the 
young,  155;  plan  of  the 
Synod  of  Dort.,  156;  history 
of,  in  the  church  in  America, 
161. 

Egmont,  Count,    beheaded,   1 3. 

Elders,  their  office  and  duties. 
182  ;  charged  with  discipline, 
183;    modes  of  election,  184  ; 


term  of  office  limited,  185; 
the  Presbyterian  principle  not 
violated  thereby,  187. 

Election,  the   doctrine   of.   128. 

English  language,  introduced  in 
worship,  63;  minutes  of  the 
general  Synod  begun  to  be 
kept  in,  66;  standards,  &c, 
published  in,  81. 

Episcopal  churches,  favored  by 
the  royal  governors,  58 ; 
many   established,    60. 

Episcopius,  professor  at  Ley  den, 
35 ;  spokesman  of  the  Re- 
monstrants,   39. 

Erasmus,  character  and  work 
of,    5. 

Family,  catechising  in  the,  156; 
visitations,  183. 

Feast-days,  Synodical  acts  con- 
cerning, 166;  constitution  si- 
lent concerning,   168. 

Field   preaching,    12. 

Flatbush,  church  planted  at, 
50;     divinity  school  at,   86. 

Flatlands,  Polhemus  preaches 
at,    55, 

Foreign  Missions,  work  among 
the  Indians ;  New  York  Mis- 
sionary Society,  111  ;  North- 
ern Miss.  Soc. ;  United  For. 
Miss.  Soc;  American  Board. 
112  :  separation  from  Ameri- 
can Board,  113;  interest  in, 
in  the  Theol.  Sem.,  114; 
number  and  labors  of  mission- 
aries.   115. 

Form,  for  the  administration  of 
the  Lord's  supper,  analysis  of, 
147. 

Forms,  liturgical,  position  in  re- 
gard to,  14  0;  prescribed  in- 
adequate, 141  ;  union  of  pre- 
scription  and   freedom,    142. 

Fort  Orange,  settlement  at,  44. 

Frederic  Henry,  Stadt-holder, 
2  3. 

Fielinghuysen.  T.  J.,  work  of, 
on    the   Raritan,    7  3. 

Frelinghuysen,  Theodore,  efforts 
of,   to   found   a  college,    72 


212 


INDEX. 


Frelinghuysen,  Theodore,  pres- 
ident of  Rutgers  College.   91. 

French  protestants  in  New  Neth- 
erlands 4  9. 

Froeligh,  S.  lector  in  theolo- 
gy: professor,  86:  secedes, 
200. 

Funerals,  sermons  at  disap- 
proved ;  service  prepared  for, 
17  0. 

Gabriel,  P.,  pastor  at  Amster- 
dam,  12. 

Gansevoort,  Wessel.  5. 

Geselius,  expelled  from  Rotter- 
dam,  36. 

GoetAvater,  Lutheran  minister 
at    New   Amsterdam,    52. 

Gomarus,  professor  at  Leyden  ; 
conference  with  Arminius.  32. 

Grammar  school  of  Rutgers  Col- 
lege,   92. 

Granvelle,    Cardinal,    9. 

Gueux,  confederacy  of  the, 
formed,   10;    broken  up,   11. 

Hall,  Bishop,  testimony  of,  to 
the  Synod  of  Dort,  41. 

Hardenbergh,  J.  R.,  president  of 
Queen's  College,  84. 

Harlem,  printing  invented  at,  4. 

Hasbrouck,  A.  B.,  president  of 
Rutgers    College,    91. 

Henry  VIII,  and  the  reforma- 
tion, 17  3. 

Hertzog  Peter,  Theological  Hall, 
gift  of  Mrs.  Anna  Hertzog ; 
dedication  of ;  accommoda- 
tions, 94. 

Hindrances  to  the  Church's 
growth,    57. 

Hollanders   in   the   West,    110. 

Hoorn,  Count,  beheaded,  13. 

Hope  College,  origin  of,  100; 
chartered,  101  ;  presidents  of, 
102. 

Hudson,  Hendrik,  sails  up  the 
Hudson,  44. 

Huguenots  in  New  Netherland. 
4  9. 

Image  breaking,    10. 

Independence  of  Spain  declared. 
19. 


Inquisition  under  Charles  V, 
7  ;    under  Philip  II,   9. 

Integrity  of  the  Dutch,  25. 

Intolerance  of  Gov.  Stuyvesant. 
51  ;  rebuked  by  West  India 
Company.    53. 

Jackson,  W.,  first  minister  at 
Bergen,   55. 

Janse.  Annetje,  marries  Dom. 
Bogardus,    46. 

Japan   Mission,    114. 

Koster,  L.,  invents  printing,  4. 

Krankbesoekers,  45. 

Laidlie,  Archibald,  first  English 
preacher  in  the  Dutch  Church  ; 
his  character,  63;    death,  64. 

Lansing,  J.  G.,  elected  profes- 
sor,   98. 

Leyden,  siege  of,  16;  univer- 
sity of,  17. 

License  to  preach,  how  ob- 
tained,   177. 

Liturgy,  parts  of,  138;  posi- 
tion, and  practice  of  the 
church,  139;  adopted  by  all 
reformed  churches ;  Calvin's, 
14  3;  of  the  church  of  Lon- 
don. 144  ;  of  Dathenus, 
14  5;  translated  into  English. 
153;  poetical,  history  and 
character   of,    163. 

Livingston,  John  H.,  early  his- 
tory, 74  ;  student  in  Holland; 
pastor  in  New  York,  7  5  ;  pre- 
sides in  convention  for  un- 
ion, 76;  recommended  for 
professor  of  divinity,  80; 
leaves  New  York ;  returns 
after  the  revolutionary  war, 
80;  elected  professor.  81; 
opens  his  school  at  Flatbush, 
86 ;  removes  to  New  Bruns- 
wick, 87  ;  initiates  the  effort 
for  endowment,  88  ;  his 
death;  debt  of  the  Ref. 
Church  to  him,  89;  sermons 
before  New  York  Missionary 
Society,  111. 
London,  church  in,  14  3. 
Lord's  supper,  customs  connect- 
ed with  its  observance,  154. 


INDEX. 


213 


Ludlow,     John,     professor     in 
theological    school,    88,     93; 
death    of,    95. 
Luther  introduces  hymns,   163. 
Lutherans,  separate  public  wor- 
ship denied    them;   desire  to 
draw   them   into    the    Dutch 
Church,  52. 
Mat) on,  J.  S.,  teacher  in  the  the- 
ological school,  88. 
Mabon,  W.  V.  V.,  elected  pro- 
fessor, 98. 
Manhattan,    trading   station   at, 
44. 

Marot,  Clement,  translates  psalms 
into  French,  164. 

Maurice,  succeeds  his  father, 
22  ;  his  career  and  death,  2  3  ; 
is  jealous  of  Barneveldt.  29; 
interferes  in  the  church  ques- 
tion, 36 ;  worships  with  the 
Separatists,  37. 

McClelland,  Alex.,  elected  pro- 
fessor ;  his  resignation  and 
death,  93. 

McDowell,  R.,  missionary  to 
Canada,  108. 

Megapolensis,  J.,  preaches  at 
Albany,  48  ;  character;  labors 
among  the  Indians;  settles 
at  New  Amsterdam ;  his  death, 
4  9. 

Megapolensis,  S.,  commissioner 
to  treat  about  the  surrender, 
55  ;  guards  the  rights  of  the 
Dutch  church  and  people,  56. 

Meier,  H.,  difficulties  at  Kings- 
ton, 7  3 ;  lector  in  theology, 
86. 

Michaelius,  J.,  forms  a  church 
at  New  Amsterdam;  admin- 
isters the  Lord's  supper  in 
French  to  the  Walloons,  4  5. 

Micron's  manual,  14  5. 

Milledoler,  P.,  elected  profes- 
sor, 90 ;  resigns  presidency 
of  Rutgers  College  and  pro- 
fessorship. 91. 

Ministers,  dependence  for,  on 
Holland,  66  ;  licensure  and  or- 
dinations, 180;  duties,  181; 
call  of,  190. 


Minuit,    P.,  director   and  elder, 

45. 
Moody,  Lady,  at  Gravesend,  52. 
Municipal    government,    estab- 
lished in  New  Amsterdam,  51. 
Name  of  the  church,   changed, 

204. 
Neilson,    James,    gives    site  for 

Theological  Hall,  95. 
Netherlands,  physical  aspect  and 
early  history  of.  1  ;  Christi- 
anity introduced.  2  ;  prosperity 
of  Southern,  3 ;  popery,  the 
religion  of  4  ;  beginnings  of 
the  Reformation,  5  ;  Republic 
established,  2  0  ;  prosperity  of, 
21. 

New  Amstel,  church  estab- 
lished at,  55. 

'New  Amsterdam,  municipal 
government  established  in, 
51  ;  size  at  time  of  the  sur- 
render, 56. 

New  Netherland,  first  perma- 
nent colonization  of,  44. 

Northwestern  academy,  102. 

Offences,  public  and  private, 
195. 

Ordination,   requisites  for,   17  9. 

Parochial  schools,  161. 

Perseverance,  doctrine  of,   130. 

Philip  II.,  accession  of  and 
character,  8 ;  commits  the 
government  to  the  Duchess 
of  Parma ;  creates  new  bishop- 
rics, 9;  persecution,  10;  de- 
posed, 19. 

Pilgrims  and  Dutch,  28. 

Plan  of  union,  78. 

Polhemus,  J.  T.,  officiates  on 
Long  Island,  51. 

Predestination,  doctrine  of,  127. 

Professor  of  Theology,  constitu- 
tional regulations  concerning, 
181. 

Professorship  of  Theology,  the 
second  and  third  endowed;  in 
the  college,  95  ;  fourth  estab- 
lishes ;  6  ;  fifth,  98  ;  in  Hol- 
land, 101  ;  in  India,   115. 

Psalmody,  Dutch  translation  of, 
163  ;  French  translation  ;  order 


214 


INDEX. 


of  Synod  of  Dort  concerning, 
164  ;  English  introduced  in 
"New  York;  Dr.  Livingston's 
"book;  later  books,  165. 

Publication,  Board  of,  105. 

Public  worship,  order  of,  148, 
152. 

Quakers  annoyed,  53. 

Queen's  College,  charters  of,  7  3, 
84 ;  located  at  New  Bruns- 
wick ;  early  presidents  and 
professors,  85  ;  union  with  the 
theological  school ;  building 
for,  erected,  87  ;  exercises 
suspended,  88  ;  revived  under 
name  of  Rutgers,  90. 

Reformation,  reformers  before 
the,  4. 

Refugees  to  England,  14  3. 

Remonstrants,  paper  sent  to  the 
States  by  the,  35  ;  oppose  the 
call  for  a  Nat.  Synod,  37  ; 
judged  by  the  Synod,  41  ; 
judgment  confirmed  by  the 
States ;  banished  preachers 
recalled,  42. 

Rensselaerswyck,  colony  of 
planted,  47. 

Revivals,  135. 

Ritzema,  J.,  and  professorship 
in   King's   College,   72. 

Roelandsen,  A.,  schoolmaster  afc 
New  Amsterdam,  45. 

Romeyn,  Jer.,  teacher  of  Hebrew, 
88. 

Romeyn,  Theod..  declines  presi- 
dency of  Queen's  College,  84  ; 
lector  in  theology ;  professor, 
86. 

Rutgers  College,  name  given, 
90 ;  covenant  with  Gen. 
Synod;  presidents  of,  91. 

Sabbath  School  Union,  Board 
of.  object,  work,  abolition, 
104. 

Sage,  G.  A.,  gifts  and  bequests 
to  the  Seminary,  96. 

Salutation  the,  152. 

Schaets,  G.,  at  Albany,  50. 

Schermerhorn,  J.  F.,  work  in 
"Western  New  York,  110. 


Schoolmasters,  qualifications  and 
duties  of,  159. 

Schools,  connected  with  the 
church,  1 57  ;  brought  to 
America;  attempts  to  re- 
vive, 161. 

Schureman,    J.,    professor,    88. 

Scudder,     J.,     missionary,    113. 

Scudder,  W.  W.,  professor  in 
India,  113. 

Secession  of  Dr.  Froeligh,  2  00; 
in  the  west,  2  01. 

Selyns,  H.,  54. 

Severe  edict,  36. 

Sponsors  in  baptism,  154. 

Stadtholder  defined.  14. 

Standards,  doctrinal,  character- 
istics of,  131. 

States,  defined;  petition  of,  17. 

Statistics  of  progress,  2  00. 

Steffens,  N.  M.,  professor  in  the 
Western  Seminary,  102. 

Stuyvesant,  Gov.  proclamation 
against  non-conformists.  52. 

Suydam,  James,  gifts  and  be- 
quests to  the  Seminary,  96. 

Synod,  National,  petitioned  for; 
assembles ;  members,  38  ;  pres- 
ident, proceedings.  39 ;  cate- 
chism, &c,  revised,  4  0  ;  judg- 
ment on  Remonstrants ;  testi- 
monies concerning  the,  41. 

Synod.  General,  constitution  and 
prerogatives  of,  193. 

Synod,  Particular,  constitution 
and  prerogatives  of,   192. 

Synods,  early,  of  the  churches  of 
the  Netherlands,  74. 

Theological  school  at  New 
Brunswick,  87. 

Theological  school,  "Western, 
101. 

Throgmorton,  J.,  in  Westches- 
ter, 52. 

Truce    with    Spain   ended,   2  3. 

True  Reformed  Dutch  Church, 
200. 

Union,  Articles  of,  78. 

Union  College,  99. 

United  provinces,  independence 
of  acknowledged,  23:  God's 
hand  in  the  struggle,  24  ;  tol- 


INDEX. 


215 


eration  decreed,  27  ;  high  po- 
sition of,  2  9. 

Utrecht,  Union  of,  19. 

Uytenhove,  J.,  elder  in  London, 
145. 

Van  Bunschooten,  E.,  bequest 
of,  103. 

Van  Dyck,  C.  V.  A..  113. 

Van  Hailingen,  J.  M.,  teacher 
of  Hebrew,  &c.  88. 

Van  Raalte,  A.  C,  110. 

Van  Rensselaer,  K.,  his  colony, 
47  ;  patroon,  48. 

Van  V ran  ken,  S.  A.,  elected 
professor;  death  of,  95. 

Van  Zandt,  A.  B.,  elected  pro- 
fessor; death  of,   95. 

Vedder.  N.  T.,  establishes  lec- 
tureship, 97  ;  lectures  discon- 
tinued, 98. 

Venator  and  others  suspended. 

Vorstius.  nominated  as  pro- 
fessor, 35. 


Walloons,  come  to  N.  Nether- 
land,  44. 

Welius,  E.,  minister  at  New 
Amstel,  55. 

Wesel,  Synod  of,  74. 

Wesselius,  5. 

Wessels,  F.  and  W.  give 
money  for  site  of  Hall,  95. 

Widows'  Fund,  history  of,  106. 

William  of  Orange,  early  history 
of;  promotion,  14;  character, 
15:  religious  position,  16; 
assassination  of,  22. 

Willibrod.  missionary,  2. 

Woman's  Board  of  Foreign  Mis- 
sions, 115. 

Woman's  Exec.  Com.  of  Dom. 
Missions,  110. 

Woodb ridge,  S.  M.,  elected  pro- 
fessor,  95 ;  fills  vacancy,   98. 

Woodhull.  S.  S..  elected  pro- 
fessor, 90  ;  death  of,  92. 

Ziekentroosters,  45. 


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